“Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.
“Ыдыкты кыдыртыыылар уонна дьон-сэргэ Даниил уонна Аян норуоттарын пророчестволара өйдөнөргө суох кистэлэн‑сэһэрэн мистериялар дии санаабыттар. Ол гынан баран Христос үөрэнээччилэрин Даниил пророк тылагар, кинилэр кэмнэригэр буолар буолуох улахан үлэлэр туһунан суруллубуту көрсүбүтэ уонна: ‘Ким ааҕар, өйдөөн истин’ диэн эппитэ. Матфей 24:15. Онтон Аян өйдөнөргө суох, суолтата арыллыбат кистэлэн‑сэһэрэн серкэтэ диэн этии бу кинигэ аатын өзө үрдүнэн бэлиэтэнэн киристириллэр: ‘Иисус Христос Аяна, ону Аҕа Ханна киниэхэ биэрбитэ, тус үлэлэрэ сатыыр кэмҥэ буолуохтаах нэһилиэк үлэлэри баһылыыр үчүн.... Бу пророчество тылларын ааҕар киһи, истэр дьон уонна онно суруллубуту тутуһар дьон үөрүүлээхтэр; тоҕо диэтэххэ кэмэ чугаһаата.’ Аян 1:1–3.”
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.
قال النبي: «طوبى لِمَن يقرأ» — فثمّة قوم لا يقرأون؛ وليست البركة لهم. «وللذين يسمعون» — وهناك أيضًا أناس يرفضون أن يسمعوا شيئًا عن النبوات؛ فليست البركة لهذه الفئة. «ويحفظون ما هو مكتوب فيها» — كثيرون يرفضون الإصغاء إلى الإنذارات والتعليمات الواردة في سفر الرؤيا. وليس لواحد من هؤلاء أن يدّعي البركة الموعود بها. إن جميع الذين يسخرون من موضوعات النبوة، ويستهزئون بالرموز المعطاة هنا بكل وقار، وجميع الذين يرفضون أن يصلحوا حياتهم ويستعدّوا لمجيء ابن الإنسان، سيكونون بلا بركة.
“In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.
“Vusi bya vumbhoni bya Mupfumelo lowu huhuteriweke, vanhu va nga tini ku dyondzisa leswaku Nhlavutelo i xihundla lexi nga fika-ku-twisisiwa hi mianakanyo ya vanhu? I xihundla lexi paluxiweke, buku leyi pfurhiweke. Ku dyondza ka Nhlavutelo ku kongomisa mianakanyo eka vuprofeta bya Daniyele, naswona hinkwaswo swimbirhi swi humesa dyondzo ya nkoka swinene, leyi Xikwembu xi yi nyikeke vanhu, mayelana ni swiendlo leswi nga ta humelela emakumu ka matimu ya misava leyi.” The Great Controversy, 340.
The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.
A “Study of Revelation irasenkakuy yuyayta Danielpa profecíankunaman pusaykun.” Wakin runakunaqa profecíata Danielpa librollanpi rikunku. Ichaqa Danielqa iskay cheqaq yachachiyta qhawachin, hinaspa paypa profecíankunata rikuchiq cheqaqkunaqa libronpa qhepa soqta kapitunkuna kanku. Ñawpaq soqta kapitukunaqa rikuchisqa profecíata qhawachinku, chaykunaqa llapa hinaqa manaraq reqsichisqachu kashanku. Manaraq Danielpa ñawpaq soqta kapitunkunata qhawarispa, sut’inchasun imaraykuchus Danielpa qhepa soqta kapitunkunapi chiqapta iskaylla profecía kasqanta. Hermana Whiteqa iskay profecíakunata riqsichin Shinarpa iskay hatun mayunkunaman rimarispa. Paypa churakusqan simbolismota chaskispaqa, Danielpa qhepa soqta kapitunkunapi iskay profecíakunata, hinaspa iskayllata, rikunaykupaq llaveta tarisun.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ër ibil Daniel kon bwae ao ninti etan God e bwainene nayiñ ñan raan kein imwin. Vision ko e ilikin Ulai im Hiddekel, ibben aelōñin Shinar, rej koba ilo jerbal in kōjejjet, im aon event ko a kar baelok enaj itok ñan bōk jet in ien madmōd.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Visión otz chajtli ocho omonexti itech atentli Ulai.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Belshazzar naŋsau ah kum thumna a upat laiin keima Daniel hnenah hmuhtheihna pakhat a lang a, a hmasa bera ka hmuh hnuah chuan. Hmuhtheihnaah chuan ka hmu a; ka hmuh laiin chuan Elam ram chhunga awm Shushan inlalna khuaa ka awm tih a lo thleng a; hmuhtheihnaah chuan ka hmu a, Ulai lui kamah ka awm. Daniel 8:1, 2.
When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”
ꞌAdííłníiʼígíí Testimonies to Ministers yikáadééłtsohígíí, áádóó éí Sister White “Ulai dóó Hiddekel” yił yáʼátiʼgo, áádóó “Shinar bitooh bidáʼáłtsʼíísí bikéyah dóó táláhí átʼé” nídílnéézgo, éí kʼad doo baa nitsáhákees bá haneʼ dah naasháa da; áádóó éí, Sister White bichʼįʼ haneʼígíí Daniel dóó Revelation bibeehazʼáanii yáʼátʼéehgo hodooníłnííłígíí biniinaa biyiʼ ahéheeʼ nihá shikaadééłtsohígíí tʼáá nihá ádin tʼáá ajiłiił bee nitsékeesígíí tʼáá ajiłiił yáhootʼééłígíí bináhásdzo. Biyiʼ haneʼgóó néíłchiłgo, éí níyolgo áhaʼní: “Diyin God bizaad baa hwiindzinígo tʼáá nihá shikaadééłtsoh bee nitsáhákees dooleeł; tʼáá Daniel dóó Revelation biniinaa, nihí naashá bíjí yáhootʼééłígíí biyiʼ tʼáá ajiłiił bikáaʼgi doo hadanóólyeedígíí bee hózhǫ́ǫgo baa nitsáhákees dooleeł.”
If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.
Aneñma ñahesa’ỹijo porãramo umi mokõi versíkulo peteĩha ha mokõiha, rombohérava’ekue Daniel kapítulo ocho-gui, ha’ekuéra ome’ẽ mokõi testígo interno peteĩ hecho rehegua, heta jey ojehecharei hag̃uáicha. Daniel he’i: “Mburuvicha guasu Belsasar arýpe mbohapyhápe, peteĩ visión ojehechauka chéve.” Upéi ombojoapy: “upe ojehechauka vaʼekue chéve ypyete rire.” Ko versíkulo ikatu oñentende mokõi hendáicha, ha mokõivéva ogueru peteĩ conclusión peteĩchante.
The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.
مالئک جبریل وہی تھا جس نے دانی ایل پر نبوتی نور منکشف کیا، جیسا کہ اس نے تمام انبیا کے ساتھ کیا، کیونکہ اس نے آسمانی نوربردار کے طور پر شیطان کی جگہ لے لی تھی۔ اس کا مطلب یہ ہے کہ کلامِ مقدس میں موجود ہر نبوتی قاعدہ جبریل کی رہنمائی میں دیا گیا۔ دانی ایل نے اسے سمجھا ہو یا نہ سمجھا ہو، آٹھویں باب کی پہلی آیت میں وہ نہ صرف ایک اہم نبوتی مشاہدے کی نشان دہی کرتا ہے، بلکہ اسی آیت میں اس اہم نبوتی مشاہدے کے دو گواہ بھی پیش کرتا ہے۔ دانی ایل نے پہلی آیت میں یہ قلم بند کیا کہ اسے اُس رویا سے پہلے بھی ایک رویا دی گئی تھی جو اسے اُولَے دریا کے کنارے ملی۔ اُولَے دریا کے کنارے والی رویا بلشضر کے تیسرے سال میں آئی۔ اور اُولَے دریا کی رویا سے پہلے والی رویا بلشضر کے پہلے سال میں آئی۔
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
ਪਾਬਲ ਦੇ ਰਾਜਾ ਬੇਲਸ਼ੱਸਰ ਦੇ ਪਹਿਲੇ ਸਾਲ ਵਿੱਚ ਦਾਨੀਏਲ ਨੇ ਆਪਣੇ ਖਟਿਆ ਉੱਤੇ ਆਪਣੇ ਮਨ ਦੇ ਸੁਪਨੇ ਅਤੇ ਦਰਸ਼ਨ ਵੇਖੇ; ਫਿਰ ਉਸ ਨੇ ਉਹ ਸੁਪਨਾ ਲਿਖਿਆ ਅਤੇ ਗੱਲਾਂ ਦਾ ਨਿਚੋੜ ਬਿਆਨ ਕੀਤਾ। ਦਾਨੀਏਲ 7:1।
In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.
፪ስ ስምንት ምዕራፍ ቁጥር አንድ ውስጥ፣ ዳንኤል በቤልሻጸር የመጀመሪያ ዓመት ደግሞ ራእይ እንዳየ እየገለጸ ነው፤ ምክንያቱም፣ “በመጀመሪያ የታየኝ ከዚያ በኋላ” ይላል። የኡላይ ራእይ ከቤልሻጸር የመጀመሪያ ዓመት ራእይ በኋላ ታየን? ወይስ ራእዩ ከእነዚያ ሁለት ተመሳሳይ ራእዮች የመጀመሪያው በኋላ ታየ? ሁለቱም መልሶች ትክክል ናቸው። የኡላይ ወንዝ ራእይ ከምዕራፍ ሰባት ራእይ ጋር አንድ ነው። ገብርኤል “መድገምና ማስፋት” የተባለውን የትንቢት መርህ እየተጠቀመ ነው፤ በተመሳሳይ ጊዜም ነገር በሁለት ምስክርነት እንዲጸና የሚለውን ሕግ ደግሞ እየፈጸመ ነው። ሁለቱም ራእዮች የመጽሐፍ ቅዱስ ትንቢት መንግሥታትን ይመለከታሉ።
The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.
ꯆꯦꯄꯇꯔ ꯇꯔꯦꯠꯇꯥꯒꯤ ꯑꯔꯨꯝꯕꯥ ꯃꯁꯤꯅꯥ, ꯃꯁꯥꯒꯤ ꯂꯩꯔꯤꯛ ꯄꯥꯡꯂꯣꯟ ꯂꯩꯕꯥ ꯄꯥꯟꯊꯣꯛ ꯑꯃꯁꯨꯡ ꯁꯥꯎꯔꯤꯕꯥ ꯁꯦꯝꯒꯠꯄꯥ ꯑꯃ ꯑꯣꯏꯅꯥ, ꯃꯁꯣꯛ ꯂꯩꯔꯤꯛ ꯄꯥꯡꯂꯣꯟꯒꯤ ꯃꯐꯝꯗꯥ ꯃꯁꯤꯡ ꯄꯤꯔꯛꯄꯥ ꯑꯃꯁꯨꯡ ꯅꯣꯡꯊꯣꯛꯄꯥ ꯑꯣꯏꯅꯥ ꯎꯠꯄꯤ। ꯆꯦꯄꯇꯔ ꯃꯅꯤꯡꯇꯥꯔꯦꯠꯇꯥꯒꯤ ꯑꯔꯨꯝꯕꯥ ꯃꯁꯤꯅꯥ, ꯑꯗꯣꯝ ꯂꯩꯔꯛꯄꯥ ꯂꯩꯕꯥ ꯃꯁꯥꯒꯤ ꯔꯥꯖ꯭ꯌꯁꯤꯡ ꯑꯁꯤ, ꯏꯁꯤꯡꯗꯤ ꯑꯇꯩ ꯋꯥꯛꯍꯜ ꯑꯃꯗꯤ ꯑꯇꯩ ꯑꯥꯍꯜꯕꯥ ꯂꯩꯔꯤꯛ ꯁꯦꯝꯕꯥ ꯄꯣꯠꯊꯣꯛ ꯁꯤꯟꯕꯥꯒꯤ ꯃꯥꯌꯥꯢ ꯁꯤꯟꯕꯥ ꯑꯣꯏꯅꯥ ꯎꯠꯄꯤ; ꯑꯗꯨꯕꯨ ꯂꯩꯔꯤꯛ ꯁꯦꯝꯕꯥ ꯄꯣꯠꯊꯣꯛ ꯑꯁꯤꯡꯒꯤ ꯃꯔꯨꯢ ꯃꯔꯨꯢ ꯑꯃꯥ ꯄꯨꯔꯄꯣꯁ ꯑꯣꯏꯅꯥ ꯃꯥꯏꯊꯣꯀꯍꯜꯂꯤ, ꯑꯗꯨꯒꯤ ꯃꯔꯝꯗꯥ ꯑꯃꯥ ꯊꯣꯏꯅꯕꯥ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯈꯨꯔꯨꯃ ꯑꯃ ꯎꯠꯄꯥ ꯑꯣꯏꯅꯥ। ꯗꯥꯅꯤꯌꯦꯜ ꯃꯅꯤꯡꯇꯥꯔꯦꯠ, ꯆꯦꯄꯇꯔ ꯇꯔꯦꯠꯇꯥꯒꯤ ꯑꯔꯨꯝꯕꯥꯅꯥ ꯎꯠꯄꯤꯕꯥ ꯃꯁꯥꯒꯤ ꯔꯥꯖ꯭ꯌꯁꯤꯡ ꯑꯁꯤ ꯃꯈꯥ ꯎꯠꯄꯤ; ꯑꯗꯨꯕꯨ ꯃꯁꯤꯅꯥ ꯔꯥꯖ꯭ꯌꯁꯤꯡ ꯑꯁꯤ ꯃꯈꯥ ꯂꯩꯔꯤꯛ ꯍꯥꯏꯕꯥ ꯃꯐꯝꯗꯥ ꯊꯝꯍꯜꯂꯤ।
The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.
Danyel kitābının sekizinci bölümündeki Ulay görümü, yedinci bölümün görümünü tekrar eder ve genişletir. Yedinci bölüm, Kutsal Kitap peygamberliğindeki krallıkların sivil yönünü tanımlar; sekizinci bölüm ise Kutsal Kitap peygamberliğindeki krallıkların dinsel yönünü tanımlar. Bu fark edildiğinde, yedinci ve sekizinci bölümlerin aynı görüm olduğu anlaşılabilir. Dokuzuncu bölüm, Cebrâil’in sekizinci bölümdeki görümün zaman unsuruna açıklama vermek üzere geldiği yerdir. Bu nedenle, Ulay görümü Danyel kitabının yedi, sekiz ve dokuzuncu bölümlerini temsil eder. Ardından, Hiddekel Irmağı onuncu bölümde tanıtılır.
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. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
پارسی سلطنت کے بادشاہ خورس کے تیسرے سال میں دانی ایل پر ایک امر منکشف ہوا، جس کا نام بَیلطشصر رکھا گیا تھا؛ اور وہ امر سچا تھا، مگر اس کے لیے مقررہ زمانہ دراز تھا؛ اور اُس نے اُس امر کو سمجھ لیا، اور رُویا کی سمجھ اُس کو حاصل ہوئی۔ اُن ایّام میں مَیں دانی ایل پورے تین ہفتے ماتم کرتا رہا۔ مَیں نے کوئی لذیذ روٹی نہ کھائی، نہ گوشت اور نہ مَے میرے منہ میں داخل ہوئی، اور نہ مَیں نے بالکل اپنے آپ پر تیل ملا، یہاں تک کہ پورے تین ہفتے گزر گئے۔ اور پہلے مہینے کی چوبیسویں تاریخ کو، جب مَیں اُس بڑے دریا کے کنارے تھا، جو حدّاقل ہے۔ دانی ایل 10:1–4۔
The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.
دیدگای رودخانەی هیدەکەل مێژووی پێشبینیانەی پاشای باکوور دەناسێنێت. ئەم دیدگا لە داڕماندنی شانشینی ئەسکەندەری مەزن دەست پێدەکات، و شەپۆلهاتن و شەپۆلچوونی مێژووی دواتر دیاری دەکات، کە لە کۆتاییدا تەنها دوو دژبەری ماون لە هەڵوەشاندنەوەی شانشینی پێشووی ئەسکەندەری مەزن: پاشایەکی راستەقینەی باشوور لەبەرامبەر پاشایەکی راستەقینەی باکوور. لە کۆتاییدا دەگاتە مێژووی پاپایەتی، کە ئەویش دواتر دەبێتە پاشای ڕۆحانیی باکوور، و لە کۆتایی بەشی یازدەدا دەگاتە کۆتایی خۆی، میکائیل هەستێتە سەر پێ و ماوەی تاقیکردنەوەی مرۆڤ کۆتایی دێت. پوختەیەکی سادەی ئەم بابەتە ئەوەیە کە دیدگای رودخانەی ئولای، دیدگای ناوەکیی پیرۆزگای خودا و سوپاکەیەتی، و رودخانەی هیدەکەل دیدگای دەرەکیی دوژمنی خودا و گەلەکەیەتی لە هەمان مێژوودا. ئەمە هەمان ئەو بنەمایە بەکاردەهێنێت کە لە حەوت کڵێساکان و حەوت مۆرەکانی مکاشفەدا دۆزرایەوە.
“Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.
«Sebaata barsiisonni Mul’ata hiikuuf tattaaffii hin godhan. Isaan kitaaba qo’annoo ta’uuf faayidaa hin qabne jedhu. Inni galmee fakkiiwwanii fi mallattoolee of keessaa qaba waan ta’eef, akka kitaaba cufameetti isa ilaalan. Garuu maqaan isaaf kenname sunumti, “Mul’ata,” yaada kana ni morma. Mul’anni kitaaba cufame dha; garuu akkasumas kitaaba baname dha. Inni taateewwan dinqisiisoo bara dhumaa seenaa lafa kanaa keessatti raawwataman ni galmeessa. Barsiisonni kitaaba kanaa ifa dha; iccitii qofa ta’anii kan hin hubatamne miti. Keessatti sararri raajii isuma keessatti Daani’el keessatti fudhatame irra deebi’amee dhihaata. Waaqayyo raajii tokko tokko irra deebi’ee dubbateera; kanaanis isaanii ulfinni barbaachisaa ta’e kennamuu akka qabu agarsiiseera. Gooftaan wantoota bu’aa guddaa hin qabne irra deebi’ee hin dubbatu.» Manuscript Releases, volume 8, 413.
The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.
ᱫᱟᱱᱤᱭᱮᱞ ᱠᱷᱚᱱ ᱵᱚᱠᱷᱟᱱᱨᱮ ᱚᱠᱟ ᱥᱤᱧᱟᱹᱨ ᱟᱨ ᱵᱟᱦᱨᱮ ᱱᱟᱜᱟᱢ ᱚᱞ ᱟᱠᱟᱱᱟ, ᱚᱱᱟ ᱢᱤᱫ ᱱᱚᱣᱟ ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱵᱚᱠᱷᱟᱱᱨᱮ ᱦᱚᱸ ᱮᱢ ᱮᱛᱚᱵ ᱟᱠᱟᱱᱟ। ᱱᱤᱭᱟᱹ ᱵᱟᱨᱭᱟ ᱫᱨᱤᱥᱴᱤ ᱠᱷᱚᱱ ᱚᱠᱟ ᱵᱷᱟᱵᱤᱥᱭᱟᱹᱛ ᱟᱞᱚ ᱚᱛᱱᱚᱜ ᱟᱱᱟ, ᱚᱱᱟ ᱪᱷᱟᱲᱟ ᱣᱤᱞᱤᱭᱟᱢ ᱢᱤᱞᱟᱨ ᱟᱨ ᱛᱟᱭᱚᱢ ᱯᱷᱤᱭᱩᱪᱟᱨ ᱯᱷᱚᱨ ᱟᱢᱮᱨᱤᱠᱟ ᱡᱮ ᱵᱟᱭᱵᱮᱞ ᱨᱮᱭᱟᱜ ᱵᱷᱟᱵᱤᱥᱭᱟᱹᱛ ᱵᱷᱟᱵ ᱵᱩᱡᱷᱟᱹᱣ ᱨᱮᱭᱟᱜ ᱯᱚᱫᱽᱫᱷᱚᱛᱤ ᱟᱫᱚᱯᱴ ᱮᱠᱟᱱᱟ, ᱚᱱᱟᱨ ᱦᱚᱸ ᱫᱚᱲ ᱥᱟᱹᱨᱤᱫ ᱢᱤᱞᱟᱱ ᱮᱢ ᱟᱠᱟᱱᱟ। ᱥᱟᱹᱨᱤ ᱠᱚᱨᱮ ᱵᱤᱪᱟᱹᱨ ᱠᱟᱛᱮ, ᱫᱟᱱᱤᱭᱮᱞ ᱵᱚᱠᱷᱟᱱ, ᱟᱨ ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱵᱚᱠᱷᱟᱱ ᱦᱚᱸ, ᱵᱟᱭᱵᱮᱞ ᱟᱯᱱᱟᱜ ᱵᱷᱤᱛᱤᱨᱨᱮ ᱚᱠᱟ ᱵᱷᱟᱵᱤᱥᱭᱟᱹᱛ ᱵᱷᱟᱵ ᱵᱩᱡᱷᱟᱹᱣ ᱨᱮᱭᱟᱜ ᱱᱤᱛᱤ ᱠᱚ ᱪᱤᱱᱦᱟᱹ ᱢᱮᱱᱟᱜ, ᱚᱱᱟᱠᱚ ᱨᱮᱭᱟᱜ ᱫᱚᱲ ᱛᱟᱞᱟ ᱥᱩᱣᱚᱱ ᱠᱷᱚᱱᱡᱟᱱᱤ ᱠᱚ ᱛᱟᱦᱮᱱᱟ।
The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
اولای که مضمون درونی است و حدّاقل که مضمون بیرونی است، همچنین نمایانگر دو نبوتی هستند که میبایست در «زمان آخر» گشوده شوند. اولای در «زمان آخر» در سال ۱۷۹۸ گشوده شد، و حدّاقل در «زمان آخر» در سال ۱۹۸۹ گشوده شد، هنگامی که، چنانکه در دانیال باب یازدهم، آیهٔ چهل، توصیف شده است، کشورهای نمایانگر اتحاد جماهیر شوروی سابق بهوسیلهٔ پاپیّت و ایالات متحده جاروب شدند.
When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.
Añete ko’ã mba’ejehu ojehechakuaáramo, upéicharõ avei ikatu ojehechakuaa mokõi visión añetehápeha peteĩ visión año, peteĩchaiténte siete iglesia ha siete sello rembiasakue profético ohechaukaháicha peteĩchagua rembiasakue profético. Upéicharõ mokõi visión oiko pe tape ramo Ñandejára oipuru vaʼekue ymave pe ángel peteĩha movimiento-pe, ha Ñandejára oipurútava koʼág̃a ha tenonderãme pe ángel mbohapyha movimiento-pe, omoheñói hag̃ua peteĩ proceso de prueba oñemoĩháicha Daniel capítulo doce, versículos nueve ha diez.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:9, 10.
Chaymi nirqan: “Ripuy, Daniel; kay rimaykunaqa tukupakuy pacha kama wichq’asqa, sellosqa kashan. Achkakunaqa pichqasqa kanqaku, yurayachisqa kanqaku, hinaspa pruebasqa kanqaku; ichaqa millay runakunaqa millayta ruwanqaku. Millay runakunamanta manam mayqenpas entiendenqachu; ichaqa yachaqkunan entiendenqaku.” Daniel 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
၁၉၈၉ ခုနှစ်တွင် ဟိဒ္ဒေကေလ်ကို ဖွင့်လှစ်ခြင်း၏ ဥပမာတစ်ရပ်အနေဖြင့်၊ ဗျာဒိတ်တော်က မည်သို့ ပြောထားသည်ကို စဉ်းစားကြည့်ပါ။
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
«Аянда» Киелі кітаптың барлық кітаптары тоғысып, аяқталады. Мұнда Даниял кітабының толықтыруы бар. Бірі — пайғамбарлық; екіншісі — аян. Мөрленген кітап — Аян емес, қайта Даниял пайғамбарлығының соңғы күндерге қатысты сол бөлігі. Періште былай деп бұйырды: «Ал сен, уа, Даниял, осы сөздерді жасырын ұста да, кітапты ақыр заманға дейін мөрлеп қой». Даниял 12:4». Елшілердің істері, 585.
Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.
Ulai no Hiddekel siha parehu dumisisigna gi finiʼnaʼgue na tiempu, lao i Adventismu para hu tungoʼ ha na inalegriha na i 1798 guiʼ i “tiempun i fin” ni Daniel, anai para mafanmafañågo i lebbluna. Lao i patte gi profesía ni “dumisisigna gi finiʼnaʼgue na tiempu” mas tepat na i huwe na seis na bersíkulu siha gi kapítulu onse ni Daniel, sa esti na bersíkulu siha humuhudyan yan i Michael na umaʼatuliʼ anai i probasion taotao siha humuhudyan.
The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”
ஜனான லுংটি, দানিয়েলর সাত, আট, আর নয় নং অধ্যায়ত যেভাবে চিনাক্ত অইছে, ১৭৯৮ সালত “অন্তিম সময়” লৈ সিল কইরা রাইখা দিয়া আছিল। উলাইয়ের যে দর্শন উন্মুক্ত অইলে আলো উৎপন্ন অইল, সেই আলো বিচার বন্ধ হওয়ার ঘোষণা না, বরং অনুসন্ধানমূলক বিচাৰ শুরু হওয়ার ঘোষণা আছিল। আর হিদ্দেকেলের দর্শনৰ লগে যি আলো উন্মোচিত অইল, সেইডা অনুসন্ধানমূলক বিচাৰৰ সমাপ্তি চিনাক্ত করে, আর এইডাই দানিয়েলর ওই অংশ, যেইখানে “অন্তিম দিনসমূহৰ সৈতে সম্পর্কিত ভাববাণীৰ অংশ” আছে।
The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.
Ntɔ́mɔ́ la na 1798 me kyerɛɛ dɛ nhwehwɛmu atemmu no ahyɛ ase. Ntɔ́mɔ́ la na 1989 me kyerɛɛ dɛ nhwehwɛmu atemmu no awiei a ɔrebɛn no abɛn paa. Wotumi hu Alpha ne Omega no nsɛnkyerɛnne no yiye wɔ Daniel nhoma no mu, naaso sɛ wunya nim dɛ dɛn na ɛyɛ, na wowɔ pɛsɛmenkominya sɛ wobɛhwehwɛ no a.
When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.
Waakati qorannoon cufu Daani’el boqonnaa kudha tokko, lakkoofsa afurtamii shan keessatti, mallattoon Alfaa fi Oomeegaa ni galmeeffama. Jalqabni Daani’el sirriitti bakka inni itti xumuramu ni agarsiisa. Inni waraana dhugaa Baabilon dhugaa fi Israa’el dhugaa gidduutti geggeeffameen jalqaba; Baabilon dhugaanis injifata.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Ní saṅé mbyá guasú mbohapyha Jehoiakim, Judá ruvicha guasu, oisãmbyhy jave, ou Nebucadnesar, Babilonia ruvicha guasu, Jerusalén peve ha omongora chupe. Ha Ñandejára ome'ẽ Jehoiakim, Judá ruvicha guasu, ipópe, oĩve hag̃ua hendive peteĩ hendáicha umi tembiporu Ñandejára róga pegua; umíva ogueraha Sinar retãme, itupã róga peve; ha omoĩ umi tembiporu itupã mba'e ñongatuhápe. Daniel 1:1, 2.
In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.
Danîêl beşa yanzdehan, ayeta çil û pêncan de, şerekî ruhanî di navbera Babilona ruhanî, ya ku bi “padîşahê bakur” tê nîşandan, û Îsraêla ruhanî, ya ku bi “çiyayê pîroz ê birûmet” tê temsîl kirin, bi dawî dibe, û Îsraêla ruhanî li ser Babilona ruhanî serkeftî dibe.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.
Ug ipaum niya ang mga tabernakulo sa iyang palasyo sa taliwala sa mga dagat, sa mahimayaong balaang bukid; apan moabut siya sa iyang katapusan, ug walay usa nga motabang kaniya. Ug niadtong panahona motindog si Miguel, ang dakong principe nga nagabarog alang sa mga anak sa imong katawhan: ug may moabut nga panahon sa kagul-anan, nga sama niini wala pa gayud sukad may nasud hangtud niadtong maong panahona: ug niadtong panahona maluwas ang imong katawhan, ang tagsatagsa nga hikaplagang nahisulat sa basahon. Daniel 11:45; 12:1.
The books of Daniel and Revelation are one book:
کتابهای دانیال و مکاشفه یک کتاباند:
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«Libro Daniel ukat Apocalipsis sat libronakax mayakiwa. Maynïrix mä profecíawa, yaqharusti mä revelaciónawa; maynïrix mä sellata libro, yaqharusti mä jistʼarata libro. Juanax thunthunakan arsupkäna uka misterionak istʼäna, ukampis janiw qillqtʼañapatakix kamachitäkänti.» The Seventh-day Adventist Bible Commentary, volumen 7, 971.
The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.
E leboelelo pedi, tšeo e lego puku e tee, ke mošomo o mogolo wa thuto ya moporofeta ya Morongwa Gabriele. Ke ngwala se ke tseba gabotse gore seo Gabriele a se neilego Daniele le Johane se tšwile go Jesu, yo a se amogetšego go Tatagwe. Ntlha ya ka ga se go godiša Gabriele, eupša ke go godiša kutollo ye tseneletšego ya bohlatse bjo bo lego dipukung tše pedi, ya kamoo Alfa le Omega ba hlamilego melao ya boporofeta ya tlhathollo ya Baebele yeo e bego e swanetše go emelwa ka gare ga dipuku tše pedi, ge e ba re ikemišeditše go bona.
Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.
Yuyarishayki qankunaqa, kay pachapi ñuqaqa mana munani ni yuyayniyuqchu Ulai, Hiddekel mayukunapa ishkay qelqasqa willakuyninkunata sut’inchayta. Ñuqaqa munayniywan chayqa Danielpa qillqasqanpa ñawpaq soqta capitulunkunapi kaq qelqasqa willakuyninkunawan rimanapaqmi. Sapaqmi rikuchishani chaymanta, Danielpa hinaspa Apocalipsispa qillqankunaqa, ichaqa, Diospa Simi qelqakunamanta aswan ukhu yuyaywan allinchasqa qillqakuna kasqankuta. Chaykunaqa qelqasqa willakuyta qawachinku, hinaspataq Diospa kasqanta reqsichinku, hinaspataq runa qelqasqa willakuyninkunata yachanampaq, hinaspa chay willakuyninkunata rikuchiqta reqsinampaq, ima kamachikuykunachus mast’arisqa kananpaq kasqankuta reqsichinkutaq.
Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.
B’aq’oma’, jun chik ri q’alajisaxik rech ri nim ruk’ux ri wuj, ja ri rub’ixik Daniel chirij ri “wuqub’ q’ij” rech Levítico veintiséis. Ri q’ijob’al rech ri “wuqub’ q’ij” xk’ulwachij xuquje’ k’o na che ri “ab’aj rech k’ak’alenïk” chi ke ri ruwinak Dios, chi rij ri ojer Israel, pa ri movimiento Millerita rech ri nab’e ángel, xuquje’ pa ri k’amab’ey rech ri rox ángel ri k’o wakamiq xuquje’ ri petenäq chweq’ij. Jun “ab’aj rech k’ak’alenïk”, pa jun ch’uti q’alajisaxik, ja jun achike ri man natz’et ta, pune k’ut qas k’o chila’. Rumal ri’, are chi atawetamaj ri “wuqub’ q’ij” pa ri wuj rech Daniel, natz’et chi qas k’o chila’, xa k’ut xuquje’ natz’et chi ewan chike ri cha’ojib’al ri man kakaj ta kakitz’et.
Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.
Akuna se ekintu nga kiri mu lujjudde mu ngeri y’ensengeka y’ebigambo kye kikolwa eky’amaanyi ennyo; kye kintu ekitasobola kuteekebwa mu kitabo kyonna eky’ekyama eky’omuntu. Kye kisunsu eky’enjawulo, kubanga kiri awo, nga kyeyoleka bulungi eri buli ayagala obuteesittala, naye nga tekisoboka kulabibwa eri abo abasalawo okwesittala. Kiri, bwe tuyinza okwogera bwe tutyo, “nga kikwekebwa mu maaso g’abantu.” Kino kituukirizibwa olw’okwegatta kw’obuntu n’Obwakatonda.
I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.
Ñu defeb claim boobu, ndax dama bëgg a fàttali nu fii ne am na njëlbeen bu Katolik ci biir Adventism, lu ëpp sax gannaaw bi ñu génnee *Questions on Doctrine* ci atum 1957, te moom itam jóg na ak boppam bu jubadiul ci biir yëngu-yëngu dëggug jamono jii bu *Future for America*. Xalaat bi mooy ne Kirist, ba ñu ko jëmoon ci yaram, jëllul yaram wi Mu dënde woon ci Mary. Dëgg la ne ñi taxaw ci njàngale boobu duñu ko wax noonu; waaye du tere dara ci ne loolu lañuy jàngale. Maa ngi ko tudde njëlbeen bu Katolik, ndax dogal bi ne yaramu Kirist sell na ni yaramu Aadam laata mu bàkkaar, mooy sax làkku Seytaane bi njëlbeenug Katolik jëfandikoo ak seen njàngale bu ñuy wax “immaculate conception.” Te su fekkee ne xamuloo njàngale bu pagan bi ñuy wax “immaculate conception,” mooy jàngale ne yaramu Kirist dañu ko def ci anam gu kawe, ni ñu defee woon suufug nature bu Aadam laata moom ak Awa bàkkaar, walla ni ñuy wax ko, Kirist amoon na nature bu Aadam bu laata-a-bàkkaar, bu amul bàkkaar. Mu jàngale itam ne Mary moom ci boppam, ci kaaw ndimbal gu kéemaan, dañu ko may nature bu yaram bu Aadam bu laata-a-bàkkaar laata mu bàkkaar, ngir mu man a nekk vessel bu mat ngir Xel mu Sell mi man a yaramal xale bi di Yeesu ci biir yaramam wu mat.
Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.
Por supuesto, aquellos dentro del adventismo que sostienen exactamente la misma conclusión respecto a la carne de Jesús no señalan milagro alguno en María; pero sí tuercen pasajes de la Hermana White y de la Biblia para enseñar exactamente el mismo concepto católico. ¿Por qué acabo de desviarme y apartarme de la discusión del libro de Daniel? Responderé a eso.
The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.
ᎤᏍᏆᏂᎪᏛ ᎠᏓᏅᏙᏗ ᎠᎴ ᎤᏬᏢᏅ ᏕᏂᏯᎵ ᎠᎴ Ꮎ ᎤᏃᎮᏓ ᎤᎵᏍᎨᎢ ᎤᎵᏰᎢ ᎬᏗ ᎤᏠᏯᏍᏗ ᎠᏂᏴᏫᏯ ᎠᎴ ᎤᏓᏅᏘ. ᏥᏌ ᎤᏁᎬ ᎧᏃᎮᏛ ᎤᏁᎬ ᎤᏃᎯᏳᎲᏍᎩ, ᎠᎴ ᎪᎱᏍᏗ ᎪᎵᏆ ᎾᏍᏉ ᎤᏁᎬ ᎧᏃᎮᏛ ᎤᏁᎬ ᎤᏃᎯᏳᎲᏍᎩ. ᏥᏌ ᎤᏓᏅᏘ ᎠᎴ ᎠᏂᏴᏫᏯ ᎤᏤᎵ ᎤᏂᎦᏛ ᏚᏟᏌᏅ ᎪᎵᏆ ᎬᏗ. ᎾᎿ ᏗᎧᏃᎮᏛ ᎤᏓᏅᏘ ᎾᏍᎩ ᎠᎴ ᎤᏂᏠᏱᎭ ᎤᏬᏢᏙᏗ ᎤᎵᏂᎩᏛ ᎾᏍᎩ ᏧᎾᏓᏅᏙ ᎠᎴ ᏧᏅᏙ. Ꮎ ᏗᎧᏃᎮᏛ ᎾᏍᎩ ᎤᏠᏯᏍᏗ ᎤᎵᏂᎩᏛ ᏉᏍᎦᏯ ᎾᏍᎩ ᎤᏍᏛᏁᎢ ᏂᎦᏗᏳ ᎪᎱᏍᏗ ᎤᏂᎬᏫᏳᏒᎢ. ᎠᏎᏃ Ꮎ ᎠᏂᏍᎦᏯ ᎤᏃᎯᏳᎲᏍᎩ ᎤᏑᏰᏎᎢ ᎬᏩᏅᏒ ᎬᏗ ᎤᎾᏠᏱᏍᏗ ᎠᏓᏅᏙᏗ ᎪᎵᏆ, ᏂᎦᏛ ᎠᏂᏍᎦᎾ. ᎠᏂᏴᏫᏯ ᎤᏓᏑᏯ Ꮎ ᎤᏠᏯᏍᏗ ᎠᏍᏆᏂᎪᏙᏗ ᏗᏟᏌᏅ ᎤᏓᏅᏛ ᏧᏂᏲᎯᏎᎸ ᎠᏂᏴᏫ. ᎪᎵᏆ ᎠᏂᏴᏫᏯ ᎠᎴ ᎤᏓᏅᏘ ᏗᏟᏌᏅ, ᎠᎴ ᎠᎾᏙᎴᎰᏍᎩ ᎠᏂᏍᎦᎾ, ᎾᏍᎩ ᏂᎦᏛ ᎡᏓᎻ ᎤᏪᏥ ᎤᎾᎵᏍᎨᎢ. ᎦᎶᏁᏛ ᎤᏲ ᎢᎸᎯᏳ ᏄᏍᏛᎾ ᎠᏓᏅᏙ, ᎧᏃᎮᏛ, ᎠᎴ ᎢᏳᏛᏁᎸᎢ. ᎠᏎᏃ ᎤᏩᏒ ᎤᏁᏒ ᎤᏇᏓᎵ ᎤᏇᏓᎵ ᎤᏇᏓᎵ ᎺᎵ ᎤᏇᏓᎵ ᏅᎩ ᏅᎦᏍᎩ ᏧᏕᘏᏙᎸ ᎣᏂ ᎤᏂᎪᏄᎸ. ᎢᏳᏃ ᎤᏙᎯᏳᎯ ᎤᏩᏒ ᎤᏁᏒ Ꮎ ᎤᏃᏍᏛ ᎠᏰᎸ ᎤᏤᎵ ᎡᏓᎻ ᎤᏓᏅᏙ ᎾᎯᏳ ᎠᏏ ᎡᏓᎻ ᎤᏲ ᏄᏛᏁᎲᎾ, ᎾᏍᎩ ᎤᎵᏲᎵᏎᎵᏉ ᏂᎦᏛ ᎪᎵᏆ ᎠᏍᏓᏩᏛᏍᎩ ᎾᏍᏉ ᎤᏂᏍᎦᎾᎾ ᎨᏎᏍᏗ.
The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.
Ang “pagtago sa hayag na paningin” ng “pitong panahon” sa aklat ni Daniel ay naisakatuparan, hindi lamang sa pamamagitan ng mga salitang itinala ni Daniel, kundi lalo na sa pamamagitan ng mga nahulog na taong nagsalin ng King James Bible. Dalawang ulit na nahipo ng mga nahulog na tao ang aklat ni Daniel, at ang naisakatuparan ay magiging imposible para sa sinumang tao na gawin kung wala ang banal at mapagkalingang pangangasiwa ng Diyos.
In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.
Itiqiliqiri artículunkupi qallarinakuyku imaynata Divinidadwan runakaynin pakasqanku Leviticus iskay chunka suqtayoqpi kaq “qanchis kuti” nisqata rikch’arispa, Danielpa libronpi qhawaqpaq sut’ita kachkaptinpas, Diosqa ñawpaqmantapuni yachasqa, chaymantaqa hinallataq wakichisqa ima, chayqa kananpaq pruebayuq “mitk’achiq rumi” hina, huk ñiqin angelpa kuyukuyninpi kaqkunapaqpas, hinallataq kimsa ñiqin angelpa kuyukuyninpi kaqkunapaqpas.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ania a Daniel ñan Yàlla joxoon, jagleel nañu ko ci seen njariñ bu gën a mag ngir fan yu mujj yii. Peeñ yi mu gisoon ca wetu Dexu Ulai ak Dexu Hiddekel, dex yu mag yi nekk ci réewum Shinar, léegi dañuy dugg ci yoonu mat, te lépp lu ñu waxoon ci kanam dina yegg léegi ci matal.” Testimonies to Ministers, 112.