“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.
«Қызметшілер де, халық та Даниял мен Аян кітаптарындағы пайғамбарлықтарды түсініксіз құпиялар деп жариялады. Бірақ Мәсіх Өз шәкірттерін өз дәуірінде жүзеге асуға тиісті оқиғалар туралы Даниял пайғамбардың сөздеріне бағыттап: “Оқушы ұқсын”,— деді. Матай 24:15. Ал Аянды түсінуге болмайтын құпия деуінің өзі осы кітаптың атауымен-ақ теріске шығарылады: “Құдай Өзінің құлдарына жуық арада болуға тиісті нәрселерді көрсету үшін Оған берген Иса Мәсіхтің Аяны.... Осы пайғамбарлықтың сөздерін оқитын да, тыңдайтындар да және онда жазылғандарды сақтайтындар да бақытты; өйткені уақыт жақын”. 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.
“Aná ce na fáithe: ‘Is beannaithe an té a léann’—tá daoine ann nach léifidh; ní ar a son-san atá an bheannacht. ‘Agus iad siúd a éisteann’—tá cuid ann fós a dhiúltaíonn éisteacht le haon ní i dtaobh na bhfáistine; ní don aicme sin atá an bheannacht. ‘Agus a choimeádann na nithe atá scríofa inti’—diúltaíonn mórán aird a thabhairt ar na rabhaidh agus ar na treoracha atá sa Nochtadh. Ní féidir le haon duine díobh seo an bheannacht a gealladh a éileamh. Iad uile a dhéanann magadh faoi ábhair na fáistine, agus a dhéanann fonóid de na siombailí a thugtar anseo go sollúnta, iad uile a dhiúltaíonn a mbeatha a leasú agus ullmhú do theacht Mhic an Duine, beidh siad gan beannacht.”
“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.
「インスピレーションの証言に照らして見るとき、どうして人々は、黙示録は奥義であって、人間の理解の及ばぬものだと教えることができようか。それは啓示された奥義であり、開かれた書である。黙示録の研究は心をダニエルの預言へと向け、そしてその両者は、この世界の歴史の終末に起ころうとしている出来事に関して、神が人々にお与えになった、きわめて重要な教えを提示している。」『各時代の大争闘』340頁。
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.
“Ufunuo husukuma akili kwenye unabii wa Danieli.” Watu wengine huona unabii ndani ya kitabu cha Danieli pekee. Lakini Danieli anawasilisha mistari miwili ya ukweli, na kweli zinazowakilisha unabii wake ni sura sita za mwisho za kitabu chake. Sura sita za kwanza zinawasilisha unabii uliochorwa kwa vielelezo, ambao, kwa kiasi kikubwa, bado hautambuliwi. Kabla hatujazingatia sura sita za kwanza za Danieli, tutaeleza kwa nini kwa kweli kuna unabii mbili tu zinazowakilishwa katika sura sita za mwisho za Danieli. Sister White anaonyesha unabii hizo mbili kwa kurejelea mito miwili mikubwa ya Shinari. Tunapokubali ishara anazoweka mbele yetu, tunapata ufunguo wa kuona unabii mbili, na mbili tu, katika sura sita za mwisho za Danieli.
“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.
“Umucyo Daniyeli yahawe n’Imana yahawe mu buryo bwihariye ku bw’iyi minsi y’imperuka. Iyerekwa yabonye ku nkengero z’Ulayi na Hidekeli, inzuzi zikomeye za Shinari, ubu riri mu nzira yo gusohora, kandi ibyabaye byose byahanuwe bizahita bisohora vuba.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Sura ya nane ilitolewa kando ya mto 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.
디엘왕 벨사살의 통치 제삼년에, 처음에 내게 나타난 것 후에 또 한 환상이 곧 나 다니엘에게 나타났느니라. 내가 환상 중에 보았는데, 내가 볼 때에 내가 엘람 지방에 있는 궁 수산에 있었고, 또 내가 환상 중에 보니 내가 을래 강가에 있었느니라. 다니엘 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.”
Wakati tulipochukua aya ile kutoka Testimonies to Ministers, ambamo Dada White alirejelea “Ulai na Hiddekel” na kuziita “mito mikuu ya Shinari,” tulikuwa tunaichambua aya hiyo kutoka katika mojawapo ya maelezo ya muhimu sana kuhusu uchunguzi wa vitabu vya Danieli na Ufunuo katika maandishi ya Dada White. Katika kifungu hicho anasema, “Kuna haja ya kujifunza kwa ukaribu zaidi Neno la Mungu; hasa Danieli na Ufunuo yanapaswa kupewa uangalifu kuliko wakati wowote kabla yake katika historia ya kazi yetu.”
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.
Se, à máxima atenção, estudarmos os dois primeiros versículos que acabámos de citar do capítulo oito de Daniel, eles fornecem duas testemunhas internas de um facto que muitas vezes é negligenciado. Daniel diz: “no terceiro ano de” Belsazar “me apareceu uma visão.” Depois acrescenta: “depois daquela que me apareceu ao princípio.” Este versículo pode ser entendido de duas maneiras, e, de qualquer delas, resulta a mesma conclusão.
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.
ʻĀnela ʻoe ʻo Gabriela nāna i lawe mai i ka mālamalama wanana iā Daniela, e like me kāna i hana ai me nā kāula a pau, no ka mea, ua pani ʻo ia iā Satana ma ke kūlana o ka mea lawe mālamalama lani. ʻO ia hoʻi, ʻo kēlā me kēia kānāwai wanana i loaʻa ma loko o ka Palapala Hemolele, ua alakaʻi ʻia e Gabriela. Inā paha i hoʻomaopopo ʻo Daniela iā ia a i ʻole ʻaʻole, ma ka pauku mua o ka mokuna ʻewalu, ʻaʻole wale nō ʻo ia e kuhikuhi ana i kekahi ʻike wanana koʻikoʻi, akā, hāʻawi pū ʻo ia i mau hōʻike ʻelua no ia ʻike wanana koʻikoʻi i loko o ia pauku. ʻO ka mea a Daniela i kākau ai ma ka pauku mua, ʻo ia nō, ua loaʻa iā ia kekahi hihiʻo ma mua o ka hihiʻo i loaʻa iā ia ma ka muliwai ʻo Ulai. ʻO ka hihiʻo ma ka muliwai ʻo Ulai, ua hiki mai ia i ke kolu o ka makahiki o Belesazara. ʻO ka hihiʻo ma mua o ka hihiʻo ma ka muliwai ʻo Ulai, ua hiki mai ia i ka makahiki mua o Belesazara.
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.
Mu mwaka wa mbere wa Belishaza umwami w’i Babuloni, Daniyeli yarose inzozi, kandi yeretswe ibyerekeye umutwe we ari ku gitanda cye; hanyuma yandika iyo nzozi, avuga mu ncamake iby’ingenzi byayo. Daniyeli 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.
Kapitel acht, Vers eins, zeigt Daniel auf, dass er auch im ersten Jahr Belsazars eine Vision hatte; denn er sagt: „nach derjenigen, die mir zuerst erschienen war.“ Erschien die Vision am Ulai nach der Vision aus dem ersten Jahr Belsazars, oder erschien sie nach der ersten der beiden parallelen Visionen? Beide Antworten sind zutreffend. Die Vision vom Fluss Ulai ist dieselbe Vision wie die Vision in Kapitel sieben. Gabriel wendet den prophetischen Grundsatz des „Wiederholens und Erweiterens“ an und zugleich die Regel, dass auf das Zeugnis von zweien eine Sache festgestellt wird. Beide Visionen behandeln die Königreiche der biblischen Prophetie.
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.
हप्ते सात का दर्शन उन राज्यों को हिंसक पशुओं के रूप में चित्रित करता है, इस प्रकार उनके लौकिक सामर्थ्य के परिप्रेक्ष्य में उन पर बल देता है और उन्हें प्रस्तुत करता है। हप्ते आठ का दर्शन उन्हीं राज्यों को परमेश्वर की पवित्रस्थान-सेवा के प्रतीकों के द्वारा चित्रित करता है, यद्यपि पवित्रस्थान-सेवा के प्रत्येक प्रतीक को जानबूझकर विकृत किया गया है, ताकि एक जाली उपासना का प्रतिनिधित्व किया जा सके। दानिय्येल आठ उन्हीं राज्यों को चित्रित करता है जिन्हें हप्ते सात का दर्शन दिखाता है, परन्तु वह उन राज्यों को उनके धार्मिक परिप्रेक्ष्य में रखता है।
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.
Die Ulai-Gesig in Daniël hoofstuk agt herhaal en vergroot die gesig van hoofstuk sewe. Hoofstuk sewe identifiseer die burgerlike aspek van die koninkryke van Bybelprofesie, en hoofstuk agt identifiseer die godsdienstige aspek van die koninkryke van Bybelprofesie. Wanneer dit erken word, kan daar dan verstaan word dat hoofstukke sewe en agt dieselfde gesig is. Hoofstuk nege is waar Gabriël kom om die verklaring te gee van die tydselement in die gesig van hoofstuk agt. Daarom verteenwoordig die gesig van die Ulai hoofstukke sewe, agt en nege van die boek Daniël. Die rivier Hiddekel word dan in hoofstuk tien ingelei.
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.
No terceiro ano de Ciro, rei da Pérsia, foi revelada uma palavra a Daniel, cujo nome se chamava Beltessazar; e a palavra era verdadeira, mas o tempo determinado era longo; e ele compreendeu a palavra e teve entendimento da visão. Naqueles dias, eu, Daniel, estive pranteando por três semanas inteiras. Não comi pão aprazível, nem carne nem vinho entraram em minha boca, nem me ungi de modo algum, até que se cumpriram três semanas completas. E, no vigésimo quarto dia do primeiro mês, estando eu à borda do grande rio, que é o Hidéquel. Daniel 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.
यद्यपि हिद्देकेल नदी का दर्शन उत्तर के राजा के भविष्यद्वाणी-सम्बन्धी इतिहास का परिचय देता है। यह सिकन्दर महान के राज्य के विघटन से आरम्भ होता है, और उसके पश्चात् के इतिहास के उतार-चढ़ाव को चिह्नित करता है, जहाँ अन्ततः सिकन्दर महान के पूर्व राज्य के विघटन के बाद केवल दो ही विरोधी शेष रह जाते हैं—एक वास्तविक दक्षिणी राजा बनाम एक वास्तविक उत्तरी राजा। अन्त में यह पोपतंत्र के इतिहास तक पहुँचता है, जो तब उत्तर का आत्मिक राजा बन जाता है; और जो अध्याय ग्यारह के अन्त में अपने अन्त को पहुँचता है, मीखाएल उठ खड़ा होता है, और मानवीय परीक्षाकाल समाप्त हो जाता है। इसका सरल अवलोकन यह है कि ऊलै नदी का दर्शन परमेश्वर के पवित्रस्थान और उसकी सेना का आन्तरिक दर्शन है, और हिद्देकेल नदी उसी इतिहास के दौरान परमेश्वर और उसकी प्रजा के शत्रु का बाह्य दर्शन है। यह उसी सिद्धान्त का प्रयोग करता है जो प्रकाशितवाक्य की सात कलीसियाओं और सात मुहरों में पाया जाता है।
“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.
“அநேக ஊழியக்காரர்கள் வெளிப்படுத்தின விசேஷத்தை விளக்குவதற்கு எந்த முயற்சியும் செய்யவில்லை. அதைப் படிப்பதற்கு பலனற்ற புத்தகமாக அவர்கள் அழைக்கிறார்கள். அதில் உருவகங்களும் சின்னங்களும் அடங்கிய பதிவுகள் இருப்பதால், அதை முத்திரையிடப்பட்ட புத்தகமாக அவர்கள் கருதுகிறார்கள். ஆனால் அதற்குக் கொடுக்கப்பட்டிருக்கும் பெயரே—‘வெளிப்படுத்தின விசேஷம்’—இந்த ஊகத்தை மறுக்கிறது. வெளிப்படுத்தின விசேஷம் முத்திரையிடப்பட்ட புத்தகமாய் இருக்கிறது; ஆனாலும் அது திறக்கப்பட்ட புத்தகமுமாக இருக்கிறது. இந்த பூமியின் வரலாற்றின் கடைசி நாட்களில் நிகழப்போகிற அதிசயமான சம்பவங்களை அது பதிவு செய்கிறது. இந்தப் புத்தகத்தின் போதனைகள் தெளிவானவை; மறைபொருளாகவும் புரியாதவையாகவும் அல்ல. இதில் தானியேலில் உள்ள அதே தீர்க்கதரிசன வரிசையே மீண்டும் எடுத்துக்கொள்ளப்படுகிறது. சில தீர்க்கதரிசனங்களை தேவன் மறுபடியும் கூறியிருக்கிறார்; இவ்வாறு அவைகளுக்கு முக்கியத்துவம் கொடுக்கப்பட வேண்டும் என்பதை அவர் காட்டுகிறார். மிகுந்த முக்கியத்துவமில்லாத விஷயங்களை கர்த்தர் மறுபடியும் கூறுவதில்லை.” 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.
Asistent na dahili at panlabas na kasaysayan na inilarawan sa aklat ni Daniel ay muling tinatalakay sa aklat ng Pahayag. Bukod sa propetikong liwanag na nagmumula sa dalawang pangitaing ito, naroon din ang pagpapatibay ng metodolohiya ng pagpapaliwanag ng Biblia na pinagtibay ni William Miller, at pagkaraan ay ng Future for America. Kapag wastong isinasaalang-alang, ang aklat ni Daniel, gayundin ang aklat ng Pahayag, ay tunay na mga minahang ginto para sa pagpapatibay ng mga simulain ng propetikong pagpapaliwanag na kinikilala ng Biblia sa loob mismo nito.
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.
Le Ulai, constituant le thème interne, et le Hiddékel, le thème externe, représentent aussi les deux prophéties qui devaient être descellées au « temps de la fin ». Le Ulai fut descellé au « temps de la fin » en 1798, et le Hiddékel fut descellé au « temps de la fin » en 1989, lorsque, comme il est décrit dans Daniel 11:40, les pays représentant l’ancienne Union soviétique furent emportés par la papauté et les États-Unis.
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.
Når disse kendsgerninger erkendes, kan det da også erkendes, at de to syner i virkeligheden er ét syn, ligesom den profetiske historie om de syv menigheder og de syv segl fremstiller den samme profetiske historie. De to syner bliver da den kanal, som Herren benyttede i den tidligere bevægelse under den første engel, og som Herren vil benytte i den nuværende og fremtidige bevægelse under den tredje engel, til at frembringe den prøvelsesproces, som er fremstillet i Daniels bog, kapitel tolv, vers ni og ti.
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.
Et il dit : Va, Daniel, car ces paroles seront tenues secrètes et scellées jusqu’au temps de la fin. Plusieurs seront purifiés, blanchis et éprouvés ; mais les méchants agiront méchamment, et aucun des méchants ne comprendra ; mais les sages comprendront. Daniel 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
En guise d’exemple du descellement du Hiddékel en 1989, considérons ce qu’a déclaré l’Inspiration.
“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.
«Dans l’Apocalypse, tous les livres de la Bible se rencontrent et s’achèvent. Voici le complément du livre de Daniel. L’un est une prophétie; l’autre une révélation. Le livre qui fut scellé n’est pas l’Apocalypse, mais cette partie de la prophétie de Daniel qui se rapporte aux derniers jours. L’ange donna cet ordre: “Et toi, Daniel, tiens secrètes ces paroles, et scelle le livre jusqu’au temps de la fin.” Daniel 12:4.» Conquérants pacifiques, 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.
Улай и Хиддекель оба относятся к последним дням, однако адвентизм был готов признать лишь то, что 1798 год был «временем конца» Даниила, когда его книга должна была быть распечатана. Однако часть пророчества, «относящаяся к последним дням», точнее представляет собой последние шесть стихов одиннадцатой главы книги Даниила, ибо эти стихи завершаются тем, что Михаил восстаёт, когда оканчивается время человеческого испытания.
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.”
Die Vision vom Gericht, wie sie in Daniel Kapitel sieben, acht und neun bezeichnet wird, war bis zur „Zeit des Endes“ im Jahr 1798 versiegelt. Das Licht (das durch die entsiegelte Vision am Ulai hervorgebracht wurde) war die Verkündigung der Eröffnung des Untersuchungsgerichts, nicht des Abschlusses des Gerichts. Das Licht, das mit der Vision am Hiddekel entsiegelt wurde, bezeichnet den Abschluss des Untersuchungsgerichts, und es ist zugleich die Stelle in Daniel, die „den auf die letzten Tage bezüglichen Teil der Weissagung“ enthält.
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.
1798 дахь илчлэгдэлт нь мөрдөн шалгах шүүлтийн нээгдсэнийг зарласан. 1989 дахь илчлэгдэлт нь мөрдөн шалгах шүүлт төгсөх мөч ойртон ирснийг зарласан. Альфа ба Омегийн тэмдэг Даниелын номд амархан харагддаг, гэвч та энэ нь юу болохыг мэддэг бөгөөд түүнийг хайж харахад бэлэн байгаа тохиолдолд л тийм юм.
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.
Daniel kapitolu hama sha ɗaya, aya ta arba’in da biyar, lokacin da lokacin alheri ya ƙare, an rubuta sa hannun Alfa da Omega. Farkon littafin Daniyel yana nuna daidai inda ya ƙare. Ya fara da yaƙi na zahiri tsakanin Babila ta zahiri da Isra’ila ta zahiri, kuma Babila ta zahiri ce ta yi nasara.
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.
Na sanwe gbẽtɔ etɔ̃ lia me le Yehoyakim, Yuda fia, ƒe fiãfiã me la, Babilɔn fia Nebukadnetsar va Yerusalem eye wòtsɔ aʋa ɖe eŋu. Eye Aƒetɔ la de Yehoyakim, Yuda fia, le eƒe asi me, kple Mawu ƒe aƒe la ƒe nuɖuɖuwo ƒe akpa aɖe; esi wòkplɔ yi Sinar nyigba dzi, yi eƒe mawu la ƒe aƒe me; eye wòde nuɖuɖuwo la ɖe eƒe mawu la ƒe dzraɖoƒe me. 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.
W Daniyeli 11:45, mɨdzɔdzɔme aʋa si le mɨdzɔdzɔme Babel, si woɖe fia “dziehe fia” nu, kple mɨdzɔdzɔme Israel, si woɖo nɔnɔme na “kɔkɔe nyanyui to”, dome la, wònu, eye mɨdzɔdzɔme Israel la xɔ ŋusẽ ɖe mɨdzɔdzɔme Babel ŋu.
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.
اور وہ اپنے محل کے خیمے دونوں سمندروں کے درمیان اُس جلالی مُقدّس پہاڑ پر نصب کرے گا؛ لیکن وہ اپنے انجام کو پہنچے گا، اور کوئی اُس کی مدد نہ کرے گا۔ اور اُس وقت میکائیل کھڑا ہوگا، وہ عظیم فرشتہ جو تیرے لوگوں کی اولاد کے لیے کھڑا رہتا ہے؛ اور ایسی مصیبت کا وقت آئے گا جیسا کہ قوم کے وجود میں آنے کے بعد سے اُس وقت تک کبھی نہ آیا ہوگا؛ اور اُس وقت تیرے لوگ چھڑائے جائیں گے، یعنی ہر ایک جو کتاب میں لکھا ہوا پایا جائے گا۔ دانی ایل 11:45؛ 12:1۔
The books of Daniel and Revelation are one book:
Les livres de Daniel et de l’Apocalypse ne forment qu’un seul livre :
“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.
« Les livres de Daniel et de l’Apocalypse ne font qu’un. L’un est une prophétie, l’autre une révélation ; l’un est un livre scellé, l’autre un livre ouvert. Jean entendit les mystères que les tonnerres firent retentir, mais il lui fut commandé de ne pas les écrire. » The Seventh-day Adventist Bible Commentary, volume 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.
Les deux livres, qui ne font qu’un seul livre, sont le chef-d’œuvre de l’instruction prophétique de l’ange Gabriel. J’écris cela en sachant parfaitement que ce que Gabriel transmit à Daniel et à Jean venait de Jésus, qui l’avait reçu du Père. Mon propos n’est pas d’exalter Gabriel, mais d’exalter la profonde révélation des preuves présentes dans les deux livres, quant à la manière dont l’Alpha et l’Oméga a établi des règles prophétiques d’interprétation biblique qui devaient être représentées au sein de ces deux livres, si nous sommes disposés à voir.
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.
Låt mig påminna er om att mitt syfte och min avsikt vid denna punkt inte är att framlägga en tolkning av de två profetiorna om floderna Ulai och Hiddekel. Mitt syfte och min avsikt är att behandla profetiorna i de första sex kapitlen i Daniels bok. Jag vill helt enkelt visa att Daniels bok och Uppenbarelseboken kanske är de mest djupsinnigt uppbyggda böckerna i Guds ord. De framlägger det profetiska budskapet, samtidigt som de uppenbarar Guds karaktär, samtidigt som de anger själva de regler som måste tillämpas om en människa skall förstå profetiorna och också lära känna Honom som har framställt profetiorna.
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.
Exemplu i ff arall o natur ddofn y llyfrau yw cyflwyniad Daniel o’r “saith amser” yn Lefiticus dau ddeg chwech. Yr oedd ac y mae proffwydoliaeth y “saith amser” i fod yn “garreg rwystr” i bobl Dduw, yn Israel gynt, yn mudiad Milleraidd yr angel cyntaf, ac hefyd yn mudiad presennol a dyfodol yr angel trydydd. “Carreg rwystr”, yn ôl diffiniad syml, yw rhywbeth nas gwelwch, er ei fod yn amlwg yno. Felly, unwaith y byddwch yn adnabod y “saith amser” yn llyfr Daniel, gwelwch ei fod yn amlwg yno; ond gwelwch hefyd ei fod yn guddiedig i’r rhai sy’n dewis peidio â gweld.
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.
Cacher quelque chose tout en le laissant, grammaticalement, à découvert est un accomplissement profond ; c’est là une chose qu’aucun roman policier humain ne saurait renfermer. C’est un chef-d’œuvre, car cela est là, manifeste, à la vue de quiconque ne veut pas trébucher, mais impossible à voir pour ceux qui choisissent de trébucher. C’est, pour ainsi dire, « caché à la vue de tous ». Cela s’accomplit par une alliance de l’humanité et de la Divinité.
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.
Ndzi endla xileriso xexo, hikuva ndzi rhandza ku hi tsundzuxa sweswi leswaku ku na dyondzo ya Khatoliki endzeni ka Vuyadventista, ku sukela kwalomu ka ku kandziyisiwa ka Questions on Doctrine hi 1957, naswona yi tlhele yi tlakusa nhloko ya yona yo homboloka endzeni ka ntshamiseko lowu wa ntiyiso wa nkarhi wa sweswi wa Future for America. Miehleketo ya kona hi leswaku Kriste, eka ku endliwa munhu, a nga tekanga nyama leyi A yi dlayeke eka Mariya. Ina, lava va seketelaka dyondzo leyi a va yi vuli hi ndlela yoleyo, kambe hambiswiritano sweswo hi swona leswi va swi dyondzisaka. Ndzi yi vula leswaku i dyondzo ya Khatoliki, hikuva xisekelo xa leswaku nyama ya Kriste a yi tengile ku fana ni nyama ya Adamu emahlweni ka ku dyoha ka yena, hi wona vutlhari bya Sathana lebyi tirhisiweke hi kereke ya Khatoliki eka dyondzo ya yona ya leswi swi vuriwaka “ku tlhela ku velekiwa loku nga riki na nyandza.” Kutani loko u nga tivi dyondzo yoleyo ya vukhongeri bya vutshila ya “ku tlhela ku velekiwa loku nga riki na nyandza,” yi dyondzisa leswaku nyama ya Kriste yi endliwe hi matimba ya le henhla hi ndlela leyi rihanyo ra le hansi ra Adamu ri nga endliwa ha yona, emahlweni ka loko yena na Evha va dyoha kumbe, hilaha swi vuriwaka hakona, leswaku Kriste a a ri ni muxaka wa Adamu wa nga si wa, lowu nga riki na xidyoho. Yi tlhela yi dyondzisa leswaku Mariya hi yexe u nyikiwe hi singita muxaka wa nyama wa Adamu lowu nga si wa emahlweni ka ku dyoha ka yena, leswaku a ta kota ku va xibya lexi hetisekeke xa Moya lowo Kwetsima leswaku xi endla leswaku n’wana Yesu a endliwa munhu endzeni ka nyama ya yena leyi hetisekeke.
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.
Bien entendu, ceux de l’adventisme qui soutiennent exactement la même conclusion concernant la chair de Jésus ne font pas appel à des miracles liés à Marie ; mais ils tordent des passages de Sister White et de la Bible afin d’enseigner la même conception catholique. Pourquoi me suis-je justement écarté ici et détourné de la discussion du livre de Daniel ? Je vais y répondre.
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.
Taratasy tamin’ny fomba mahagaga ny rafitra sy ny famolavolana an’i Daniela sy ny Apokalypsy dia tanteraka tamin’ny firaisan’ny maha-olona sy ny maha-Andriamanitra. Jesosy no Tenin’Andriamanitra, ary ny Baiboly no Tenin’Andriamanitra. Ny toetra maha-Andriamanitra sy maha-olona an’i Jesosy dia aseho feno ao amin’ny Baiboly. Masina ireo teny ao anatiny ary mitondra ny hery mpamorona hanova fo sy saina. Ireo teny ireo no ilay hery ihany izay nampisy ny zavatra rehetra. Kanefa ireo lehilahy nofidin’Andriamanitra ho fitaovany tamin’ny fanoratana ny Baiboly dia samy mpanota avokoa. Ny lafiny maha-olona amin’izany dia asehon’ny olombelona lavo. Ny Baiboly dia fitambaran’ny maha-olona sy ny maha-Andriamanitra, ary ny mpaminany dia mpanota, tahaka izay naha-mpanota ny zanak’i Adama rehetra. Kristy tsy mba nanota na tamin’ny eritreritra, na tamin’ny teny, na tamin’ny asa. Nefa Izy dia naka ny nofon’i Maria taorian’ny efa-arivo taona nisian’ny fahasimbana. Raha tena naka tokoa ny toetra ambany ara-nofo nananan’i Adama talohan’ny nahotan’i Adama Izy, dia hitaky izany fa tsy maintsy tsy nanan-tsiny koa ny mpanoratra rehetra ao amin’ny Baiboly.
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.
La « dissimulation à la vue de tous » des « sept temps » dans le livre de Daniel s’est accomplie, non seulement par les paroles que Daniel a consignées, mais encore par les êtres humains déchus qui ont traduit la Bible du roi Jacques. Des êtres humains déchus ont touché deux fois au livre de Daniel, et ce qui s’est accompli eût été impossible à réaliser pour quelque être humain que ce soit sans la surveillance providentielle divine de Dieu.
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.
Katika makala yetu inayofuata tutaanza kuonyesha jinsi Uungu na ubinadamu walivyoficha “nyakati saba” za Mambo ya Walawi ishirini na sita waziwazi katika kitabu cha Danieli, kwa maana Mungu alijua tangu mbele, na hata alipanga, kwamba jambo hilo liwe “jiwe la kujikwaa” la kuwapima wote walio katika vuguvugu la malaika wa kwanza, na pia wale walio katika vuguvugu la malaika wa tatu.
“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.
نورٌ چې دانیال له خدایه تر لاسه کړ، په ځانګړې توګه د دغو وروستیو ورځو لپاره ورکړل شوی و. هغه رؤیاوې چې ده د اولای او حدّیقل د غاړو تر څنګ، چې د شنعار ستر سیندونه دي، ولیدلې، اوس د پوره کېدو په بهیر کې دي، او ټولې هغه پېښې چې وړاندوینه یې شوې ده، ډېر ژر به واقع شي.» Testimonies to Ministers, 112.