In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.
Maqaalgii ugu dambeeyey waxaan ku tilmaannay in Jibriil bixiyey gunaanadka “cadho-gelintii dambaysay” si loo adkeeyo taariikhda 1844, iyada oo lagu salaynayo laba markhaati. Miller wuxuu fahmay “toddobada wakhti” ee Laawiyiintii labaatan iyo lix, oo lagu fuliyey boqortooyadii Yahuudah, hase yeeshee weligii ma uusan gaadhin meel uu ku arko ujeeddada iyo xidhiidhka xukunka “toddobada wakhti” ee ku dhacay labadaba boqortooyooyinkii woqooyi iyo koonfureed ee Israa’iil. In uu weligiis gartay kala-soocidda “cadho-gelintii dambaysay” ee aayadda sagaal iyo tobnaad waa arrin shaki ku jirto, inkasta oo aan shaki ku jirin in uu si guud u fahmay in “cadho-gelintu” ahayd “toddobada wakhti.” Iftiinka ku saabsan cadho-gelin hore iyo mid dambaysa waxaa furay Palmoonii 1856, laakiin waxaa la diiday 1863. Hase yeeshee farriintii Miller ee “toddobada wakhti” waxay ahayd sax, in kastoo ay koobnayd.
Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.
Miller n’aurait pas reconnu que la petite corne de la Rome païenne éleva et exalta le paganisme, au verset onze de Daniel huit, car pour Miller, « ôter » signifiait simplement enlever dans chacune de ses trois occurrences dans Daniel. Pourtant, son message était encore correct, bien que limité.
The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.
The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.
Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.
Живя в тех исторических условиях, они истолковали пророчества в соответствии с ожидаемым ими скорым возвращением Христа и были разочарованы, однако их весть была верной. Когда Гавриил даёт истолкование двух видений в стихах с пятнадцатого по двадцать седьмой, понимание Миллера не позволило ему постичь более широкое откровение о царствах, представленное в гендерном колебании малого рога в стихах с девятого по двенадцатый. Миллериты видят в истолковании Гавриила лишь Рим как четвёртое и последнее земное царство.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.
U Ling Daniel, mgbe m hụrụ ọhụ ahụ ma chọọ ịghọta ihe ọ pụtara, lee, onye yiri mmadụ guzo n’ihu m. M wee nụ olu mmadụ n’etiti ọdụ mmiri Ulai; o kpọrọ, sị, Gebriel, mee ka nwoke a ghọta ọhụ ahụ. Ya mere, ọ bịara nso ebe m guzo; ma mgbe ọ bịara, egwu tụrụ m, m wee daa kpọmkwem n’ihu m; ma ọ sịrị m, Ghọta, gị nwa nke mmadụ: n’ihi na ọhụ ahụ bụ maka oge ọgwụgwụ. Ugbu a, mgbe ọ na-agwa m okwu, m dara n’ụra miri emi, ihu m kweere n’ala: ma o metụrụ m aka, mee ka m guzozie ike. O wee sị, Lee, aga m eme ka ị mata ihe ga-adị n’ikpeazụ nke iwe ahụ: n’ihi na ọgwụgwụ ahụ ga-abịa n’oge a kara aka. Ebule ahụ nke ị hụrụ nke nwere mpi abụọ bụ ndị eze Midia na Peshia. Ewu nwoke ahụ bụ eze Gris: mpi ukwu ahụ nke dị n’etiti anya ya bụ eze mbụ. Ma ebe a gbajiri ya, ebe mpi anọ biliri n’ọnọdụ ya, alaeze anọ ga-esi n’ime mba ahụ bilie, ma ọ bụghị n’ike ya. Ma n’oge ikpeazụ nke alaeze ha, mgbe ndị mmehie eruwo n’ijuputa ha, eze nwere ihu ike, nke na-aghọta ilu omimi, ga-ebili. Ike ya ga-adị ukwuu, ma ọ bụghị site n’ike nke ya: ọ ga-ebibikwa ihe n’ụzọ dị ịtụnanya, ga-eme nke ọma, ga-emezu nzube ya, ma ga-ebibi ndị dị ike na ndị nsọ. Sitekwa n’amụma aghụghọ ya, ọ ga-eme ka aghụghọ nwee ọganihu n’aka ya; ọ ga-ebulikwa onwe ya elu n’obi ya, ma site n’udo ọ ga-ebibi ọtụtụ mmadụ: ọ ga-ebilikwa imegide Onye-isi nke ndị-isi; ma a ga-agbaji ya n’enweghị aka. Ọhụ nke mgbede na ụtụtụ nke a gwara bụ eziokwu: ya mere, mechie ọhụ ahụ; n’ihi na ọ bụ maka ọtụtụ ụbọchị. Mụ onwe m, Daniel, dara mbà, rịakwa ọrịa ụbọchị ole na ole; emesịa m biliri, rụọ ọrụ eze; ọhụ ahụ wee ju m anya, ma ọ dịghị onye ghọtara ya. Daniel 8:15–27.
Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).
Ekuvri leswi Daniyele a amukeleke xivono xa Nambu wa Ulai (lexi sweswi xi nga eku hetisekeni), ematin'wini ya Babilona, mfumo wo sungula wu siyiwile ehandle ka xivono. A wu katsiwe tanihi nhloko ya nsuku, ni nghala eka tindzima ta vumbirhi ni ta nkombo, kambe xihlawulekisi xa vuprofeta xa leswaku Babilona yi susiwa kutani yi tlheriseriwa xi kandziyisiwile eka ndzima ya vunhungu. Nebukadnetsara a a fanekisela xivavu lexi dlayaka xa vupapa loko a hlongoriwile exikarhi ka vanhu ku ringana “minkarhi ya nkombo,” hi ndlela leyi a fanekisela malembe ya 70 ya xikombiso lawa nghwavava wa Tiri a rivariwaka ha wona. Eka Daniyele ndzima ya vunhungu, Babilona yi rivariwile eka mimfumo ya vuprofeta bya Bibele, kutani xivono xi sungula hi Vameda ni Vapheresiya (khuna), leswi swi landzeriweke hi Grikiya (mbuti).
The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.
Le royaume d’Alexandre le Grand se désintégra en quatre royaumes d’une puissance moindre que celle d’Alexandre, comme cela avait aussi été représenté au chapitre sept par le léopard qui avait quatre ailes et quatre têtes. Le nombre quatre représente l’étendue mondiale, figurée par le nord, l’est, le sud et l’ouest. Au verset huit du chapitre huit, quatre cornes remarquables s’élevèrent vers les quatre vents des cieux. Au chapitre sept, les quatre ailes de la Grèce correspondent aux quatre vents du chapitre huit, et les quatre têtes de la Grèce correspondent aux quatre cornes remarquables. Les quatre têtes et les quatre cornes remarquables représentent les quatre royaumes en lesquels le royaume originel d’Alexandre se désintégra, et les quatre ailes et les quatre vents représentent les quatre zones de division. Il importe de bien saisir la distinction de ce point, car elle exprime un argument que les millérites opposaient à la compréhension traditionnelle des protestants au sujet du quatrième royaume de Rome.
On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.
በሐበቁቅ ጽላቶች ላይ፣ በ1843 እና 1850 የአቅኚዎች ሰንጠረዦች የተወከሉት ውስጥ፣ የትንቢታዊ ተፈጻሚነትን የማያብራራ አንድ ብቻ ውክልና አለ፤ ይህም ከአራቱ ራሶችና ታዋቂዎቹ መካከል፣ እንዲሁም ከአራቱ ክንፎችና ነፋሶች መካከል ካለው ልዩነት ጋር ይዛመዳል። ሮማ የመጽሐፍ ቅዱስ ትንቢት አራተኛው መንግሥት መሆኗን የሚገልጸውን እውነት ለማጨለም በተደረገ ጥረት፣ ሰይጣን ስለ አራቱ ራሶችና ታዋቂዎቹ፣ እንዲሁም ስለ አራቱ ክንፎችና ነፋሶች እውነተኛ ወይም ሐሰተኛ ትርጉም የሚመለከት ክርክር አስገባ። ሰይጣን ይህን አደረገ፥ ምክንያቱም የዳንኤል መጽሐፍ ራእዩን ያቋቋመ በዳንኤል መጽሐፍ ውስጥ ያለ አንድ የተለየ ምልክት እንዳለ በግልጽ ይለያልና። ያንን ምልክት ከሚያቋቁመው ማስረጃ አንዱ፣ በአራቱ ራሶችና ታዋቂዎቹ፣ እንዲሁም በአራቱ ክንፎችና ነፋሶች ውስጥ ይገኛል። ፕሮቴስታንቶች የዚህን ክርክር ሰይጣናዊ አመለካከት ደገፉ፣ እናም ክርክሩ ለሚለራዊት ታሪክ እጅግ አስፈላጊ ስለነበረ፣ በሰንጠረዡ ላይ ጠቀሱት። በዳንኤል መጽሐፍ ውስጥ የ“chazon” ራእይን የሚያቋቁመው ኃይል “የሕዝብህ ዘራፊዎች” ተብሎ ይለያል፤ ፕሮቴስታንቶችም ያንን ኃይል አንቲዮኮስ ኤጲፋኔስ ተብሎ ከተጠሩ ረጅም የሶርያ ነገሥታት መስመር ውስጥ አንዱ አድርገው ለዩት፣ ሚለር ግን እነርሱን ሮማ መሆናቸውን ለየ።
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
At si awọn akoko wọ̀nyí, ọ̀pọ̀ ènìyàn yóò dìde sí ọba gúúsù; pẹ̀lú, àwọn ọlọ́ṣà láàárín àwọn ènìyàn rẹ yóò gbé ara wọn ga láti mú ìran náà dúró ṣinṣin; ṣùgbọ́n wọn yóò ṣubú. Danieli 11:14.
Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.
Antiochus était l’un des rois, dans une lignée de rois issue de l’un des quatre royaumes en lesquels le royaume d’Alexandre s’était désintégré. La petite corne du verset neuf de Daniel huit avait succédé au royaume d’Alexandre, et le verset neuf dit que de l’un d’eux surgit la petite corne.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
И из одного из них вышел небольшой рог, который чрезвычайно возвеличился к югу, и к востоку, и к прекрасной земле. Даниил 8:9.
The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.
Bo muli bai katakata nionso ete ezali nde Roma oyo etelemisi emoniseli yango, to mokonzi moko ya Siria oyo azali na bolembu mpe azangi mpenza ntina nde atelemisi emoniseli yango, ezali mpe na kati na yango likambo ya koyeba soki bokonzi ya liseke moke ebimaki uta na moko ya maseke minei, to uta na moko ya mipɛpɛ minei. Ezali ntembe monene te, mpo ete lisolo ya kala mpe esakweli ezali polele ete Roma ezalaki te mokitani ya bokonzi ya Bagreki, kasi ete Roma ezalaki bokonzi ya sika. Soki Roma ezalaki bokonzi ya minei, boye “moko na yango” ya molongo ya libwa, esengeli kozala moko ya mipɛpɛ minei to mapapu minei. Soki ezalaki Antiochus Epiphanes, ebimaki uta na liseke ya Siria.
The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.
Les millérites ont identifié que la puissance représentée comme « les violents de ton peuple » s’élèverait contre le Christ.
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.
Et par sa politique, il fera prospérer la ruse entre ses mains; il s’élèvera dans son cœur, et par la paix il en détruira beaucoup; il s’élèvera aussi contre le Prince des princes; mais il sera brisé sans l’intervention d’aucune main. Daniel 8:25.
The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”
“Chinda wa machinda” ndi Khristu, ndipo Antiochus Epiphanes anakhala kale kwambiri Khristu asanabadwe; choncho a Millerite anasonyeza mfundo imeneyi pa tchati la 1843. Pa tchati paja anaphatikizapo tsiku la 164, limene kwenikweni lilibe maumboni a m’Baibulo, ndipo linali chabe chizindikiro chofotokozera kufunika kwa mkangano wokhudza ufumu wachinayi pakati pa Miller ndi akatswiri a zaumulungu a Chiprotestanti. Pafupi ndi chaka cha “164” pa tchati paja analemba kuti, “Imfa ya Antiochus Epiphanes amene ndithudi sanayime motsutsana ndi Chinda wa machinda, popeza anali atamwalira zaka 164 Chinda wa machinda asanabadwe.”
Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.
آج ایڈونٹزم یہ تعلیم دیتا ہے کہ “تیرے لوگوں کے لٹیرے” سے مراد انطیوخس ایپیفینس ہے، جیسا کہ مرتد پروٹسٹنٹ ازم بھی تعلیم دیتا ہے، باوجود اس حقیقت کے کہ الہام نے یہ ثبت کیا کہ “1843 کا چارٹ خداوند کے ہاتھ کی ہدایت سے مرتب ہوا تھا اور اس میں تبدیلی نہیں کی جانی چاہیے تھی۔” ملیریوں کو معلوم تھا کہ سخت ہیبت والے چہرے کا بادشاہ روم تھا، اس لیے وہ اس شیطانی تعلیم سے متزلزل نہ ہوئے جو “chazon” رویا کو قائم کرنے کی صلاحیت کو منہدم کرتی ہے۔ بائبل واضح ہے کہ جہاں رویا نہیں ہوتی، وہاں لوگ ہلاک ہو جاتے ہیں۔
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Là où il n’y a point de vision, le peuple périt; mais heureux est celui qui garde la loi. Proverbes 29:18.
The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.
تلك الرؤيا التي يحدِّدها سليمان في الآية هي رؤيا «حازون»، وهي، في الآية الثالثة عشرة من دانيال 8، الرؤيا التي تعرِّف الوثنية والبابوية بأنهما تدوسان المقدس والجند. وبالنسبة إلى الميلريين، كانت هاتان القوتان المخرِّبتان تمثِّلان المملكة الرابعة في نبوّة الكتاب المقدس، ومن دون التعرّف على المملكة الرابعة، أي روما (لصوص شعبك)، لما استطاعوا أن يثبتوا الرؤيا. أمّا «لصوص شعبك» في الآية الرابعة عشرة من دانيال 11، فكان عليهم أن يقوموا على ملك الجنوب، ويتعاظموا، ويثبتوا الرؤيا، ويسقطوا. وقد حقّقت روما كلَّ واحدة من هذه السمات.
In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.
Katika sura ya saba, ufalme wa nne unatambulishwa kwa namna ya pekee kuwa “tofauti” na falme zilizoutangulia.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.
Sa të tjerash pashë në vegimet e natës, dhe ja, një bishë e katërt, e tmerrshme dhe e frikshme, dhe jashtëzakonisht e fuqishme; dhe kishte dhëmbë të mëdhenj prej hekuri: ajo gllabëronte, thërrmonte në copa dhe shkelte mbetjen me këmbët e saj; dhe ishte e ndryshme nga të gjitha bishat që kishin qenë përpara saj; dhe kishte dhjetë brirë…. Atëherë dëshiroja të njihja të vërtetën rreth bishës së katërt, e cila ishte e ndryshme nga të gjitha të tjerat, jashtëzakonisht e tmerrshme, dhëmbët e së cilës ishin prej hekuri dhe thonjtë e saj prej bronzi; e cila gllabëronte, thërrmonte në copa dhe shkelte mbetjen me këmbët e saj; Edhe rreth dhjetë brirëve që ishin në kokën e saj, dhe rreth atij tjetrit që doli, para të cilit ranë tre; pikërisht atij bri që kishte sy dhe një gojë që fliste gjëra shumë të mëdha, pamja e të cilit ishte më krenare se e shokëve të vet. Danieli 7:7, 19, 20.
The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.
A fara ta huɗu ta Daniyel bakwai an bayyana ta sau biyu a matsayin wadda ta “sha bamban” da mulkokin da suka riga ta. Idan “ƙaramin ƙaho” na aya ta tara ya kasance kawai ci gaban ƙahon Suriya ne (Antiochus Epiphanes), da bai bambanta ba. Dabbobin da suka riga Roma a cikin sura ta bakwai su ne zaki, beyar, da damisa, dukkansu dabbobi ne da suke akwai a zahiri cikin halitta; amma sa’ad da aka zo ga dabba ta huɗu mai haƙoran baƙin ƙarfe da ƙusoshin tagulla, Daniyel bai san wata dabbar halitta ba da za ta wakilci wannan dabba mai ban tsoro wadda take cinyewa. Ta bambanta (sha bamban). “Ƙaramin ƙaho” na aya ta tara ya fito ne daga ɗaya daga cikin yankunan da iskoki huɗu da fikafikai huɗu suke wakilta, ba kuma daga ɗaya daga cikin ƙahunan ko manyan ƙahunan ba.
Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.
ហើយដានីយ៉ែល ជំពូក ៨ ចែងថា៖ «នៅក្នុងគ្រាចុងក្រោយនៃរាជ្យរបស់ពួកគេ កាលណាអ្នករំលងបំពានបានពេញលេញហើយ នោះស្តេចមួយអង្គ ដែលមានទឹកមុខកាចសាហាវ ហើយយល់ច្បាស់អំពីពាក្យអាថ៌កំបាំង នឹងងើបឡើង»។ នៅក្នុង «គ្រាចុងក្រោយនៃរាជ្យរបស់ពួកគេ» (ក្រិក ដែលបានបែកបាក់ជារាជ្យបួន) ក្នុងអំឡុងពេល «កាលណាអ្នករំលងបំពានបានពេញលេញហើយ» នោះ ស្តេចថ្មីមួយអង្គនឹងងើបឡើង។
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.
«ہر اُس قوم کو جو عمل کے میدان میں سامنے آئی ہے، زمین پر اپنی جگہ گھیرنے کی اجازت دی گئی، تاکہ یہ بات طے ہو جائے کہ آیا وہ نگران اور قدوس کے مقاصد کو پورا کرے گی یا نہیں۔ نبوت نے دنیا کی عظیم سلطنتوں—بابل، مادیفارس، یونان، اور روم—کے عروج اور ترقی کا سراغ لگایا ہے۔ اِن میں سے ہر ایک کے ساتھ، جیسے کم طاقت رکھنے والی قوموں کے ساتھ، تاریخ نے اپنے آپ کو دہرایا ہے۔ ہر ایک کے لیے آزمائش کا ایک زمانہ رہا؛ ہر ایک ناکام ہوئی، اُس کی شان ماند پڑ گئی، اُس کی قوت جاتی رہی۔» Prophets and Kings, 535.
At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.
នៅចុងបញ្ចប់ («ពេលវេលាចុងក្រោយ») នៃរាជាណាចក្រក្រិក កាលណាពែងនៃរយៈពេលសាកល្បងរបស់ពួកគេបានពេញលេញ («when the transgressors are come to the full») «ស្តេចមុខមាំ» មួយរូបនឹងលេចឡើង។ ស្តេចនោះនឹងយល់ «ពាក្យអាថ៌កំបាំង» ព្រោះទ្រង់នឹងនិយាយភាសាដែលខុសទាំងស្រុងពីភាសាហេប្រឺរបស់ជនយូដា ឬភាសាក្រិកនៃរាជាណាចក្រមុន ព្រោះទ្រង់នឹងនិយាយភាសាឡាតាំង។ រាជាណាចក្រនោះត្រូវបានម៉ូសេកំណត់អត្តសញ្ញាណរួចហើយថាជាជាតិសាសន៍ដែលនឹងនាំមកនូវការឡោមព័ទ្ធក្នុងឆ្នាំ 66 ដល់ 70 គ.ស. ដែលនៅទីនោះ ក្នុងចំណោមអ្វីផ្សេងទៀត ទុរ្ភិក្សបានធ្ងន់ធ្ងរខ្លាំងរហូតដល់ជនយូដាបានបរិភោគកូនរបស់ខ្លួនដើម្បីរស់រានមានជីវិត។
Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.
Kwa maana hukumtumikia BWANA, Mungu wako, kwa furaha na kwa uchangamfu wa moyo, kwa ajili ya wingi wa vitu vyote; kwa hiyo utawatumikia adui zako, ambao BWANA atawapeleka juu yako, katika njaa, na katika kiu, na katika uchi, na katika upungufu wa vitu vyote; naye atatia nira ya chuma shingoni mwako, hata atakapokwisha kukuangamiza. BWANA ataleta taifa juu yako kutoka mbali, kutoka mwisho wa dunia, kwa upesi kama tai arukavyo; taifa ambalo lugha yake hutaielewa; taifa lenye uso mkali, lisiloangalia utu wa mzee, wala kumfanyia kijana upendeleo; naye atakula uzao wa ng’ombe wako, na mazao ya nchi yako, hata utakapoangamizwa; ambalo nalo halitakuachia nafaka, wala divai, wala mafuta, wala ongezeko la ng’ombe wako, wala makundi ya kondoo wako, hata litakapokwisha kukuangamiza. Naye atakuhusuru katika malango yako yote, hata kuta zako zilizo juu na zenye nguvu zitakapoanguka, ulizozitumainia, katika nchi yako yote; naye atakuhusuru katika malango yako yote katika nchi yako yote, aliyokupa BWANA, Mungu wako. Nawe utakula uzao wa tumbo lako mwenyewe, nyama ya wana wako na ya binti zako, aliokupa BWANA, Mungu wako, wakati wa kuhusuriwa, na katika dhiki, ambayo adui zako watakutesa nayo. Kumbukumbu la Torati 28:47–53.
In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”
डानियल अध्याय दो में चौथे राज्य का प्रतीक “लोहा” था, और मूसा ने एक “जाति” की पहचान की, जो यहूदियों पर “लोहे का जूआ” रखेगी। वह “जाति” यहूदियों को “नष्ट” कर देगी, और वह उकाब के समान तीव्र होगी, जिसमें उकाब रोम का प्रतीक है। वह ऐसी “जाति” होगी “जिसकी भाषा तू न समझेगा,” क्योंकि उसकी भाषा यहूदियों के लिए “गूढ़ वचनों” के समान होगी। वह “कठोर मुखवाली जाति” होगी, जैसा कि डानियल अध्याय आठ में “कठोर मुखवाले राजा” के रूप में वर्णित है। और यरूशलेम के “घेरे” में यहूदियों ने अपने “पुत्रों और पुत्रियों” को खाया।
Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”
মিলার পৌত্তলিক রোমকে মোশির দ্বারা পূর্ববাণীকৃত সেই শক্তি হিসেবে, দানিয়েল ২-এর চতুর্থ “লোহ” রাজ্য হিসেবে, এবং সেই “জাতি” হিসেবে চিনতে পেরেছিলেন, যারা হিব্রু বা গ্রীক নয়, লাতিন ভাষায় কথা বলত। বাইবেলের ভবিষ্যদ্বাণীর চতুর্থ ও পঞ্চম রাজ্যের মধ্যে মিলার কোনো পার্থক্য করেননি, কারণ তাঁর কাছে উভয়ই ছিল কেবল রোম। অতএব, পৌত্তলিক রোম যখন তেইশতম পদে উঠে দাঁড়াল, তখন তিনি চব্বিশতম পদে উপস্থাপিত পার্থক্যটি দেখতে পেলেন না। দর্শনে ছোট শৃঙ্গটি নবম থেকে দ্বাদশ পদে পুংলিঙ্গ থেকে স্ত্রীলিঙ্গে, আবার পুংলিঙ্গ থেকে স্ত্রীলিঙ্গে পরিবর্তিত হয়েছে; এবং তেইশতম পদ পৌত্তলিক রোমের ভবিষ্যদ্বাণীমূলক বৈশিষ্ট্যসমূহ শনাক্ত করলেও, চব্বিশতম পদে গ্যাব্রিয়েলের ব্যাখ্যা স্ত্রীলিঙ্গ রোমে পরিবর্তিত হয়। চব্বিশতম পদের সেই শক্তি “প্রবল শক্তি” অধিকার করবে, “কিন্তু নিজ শক্তিতে নয়; এবং সে আশ্চর্যরূপে ধ্বংস করবে, এবং সমৃদ্ধ হবে, ও কার্যসাধন করবে, এবং পরাক্রমশালীদের ও পবিত্র লোকদের ধ্বংস করবে।”
Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.
रোমको पोपसत्तात्मक शासनलाई मूर्तिपूजक रूमको सैनिक शक्ति प्रदान गरिनु थियो, र त्यसले सन् ५३८ देखि १७९८ सम्म एक हजार दुई सय साठी वर्षसम्म परमेश्वरका जनलाई नष्ट गर्ने थियो। त्यसले “अद्भुत रीति” ले विनाश गर्ने थियो, किनकि यही त्यो पशु हो जसको पछि सारा संसार “आश्चर्य गर्दै” लाग्छ, र यही त्यो शक्ति थियो जसले १७९८ मा समाप्त हुने भनी “निर्धारित” गरिएको पहिलो क्रोध पूरा नहुँदासम्म “कार्य गरिरहने र सफल भइरहने” थियो।
Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.
Puis, au verset vingt-cinq, Gabriel suit l’oscillation établie dans les versets qu’il expliquait à Daniel, et s’adresse de nouveau à la Rome païenne, laquelle, par un autre genre de « politique », a rassemblé son empire, comme l’attestent tous les historiens. L’« artifice » de la Rome païenne consistait à amener les nations à se joindre à son empire grandissant, et elle se servit de la promesse de paix et de prospérité pour édifier l’empire, à la différence des empires précédents, qui avaient été établis simplement par la puissance militaire. La Rome païenne devait aussi « s’élever contre le Prince des princes », comme elle le fit lorsqu’elle plaça le Christ sur la croix du Calvaire.
Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).
Puis Gabriel s’adresse aux deux visions qu’il interprétait pour Daniel, en précisant que la vision du « mareh », c’est-à-dire l’apparence (les deux mille trois cents jours), était vraie, et que la vision du « chazon », celle du piétinement du sanctuaire et de l’armée par la Rome païenne et la Rome papale, devait être « tenue secrète (scellée) », « pour de nombreux jours » (jusqu’au temps de la fin en 1798).
Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.
Puis Daniel fut malade pendant quelque temps, puis il retourna à son travail, mais il ne comprenait toujours pas la vision du « mareh », c’est-à-dire la vision que Gabriel avait reçu l’ordre de lui faire comprendre. C’est pourquoi Gabriel reviendrait au chapitre neuf, afin d’achever son œuvre consistant à faire comprendre à Daniel la vision du « mareh ».
In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.
आइरि नौम खामानायाव, दानि'येला मोजांयै फरायसालि बाथ्राखौ फारियावनो थानानै मोसि आरो जेरिमियाहनि लिरनायफोरनि गेजेरजों बुजिलाङो। जेरिमियाया बेखौ बन्दित्त्वाव थानायनि समाया सत्तर बोसोर जोबोदोंमोन होनानै दिन्थिखायो।
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Y toda esta tierra será convertida en desolación y en espanto; y estas naciones servirán al rey de Babilonia setenta años. Y acontecerá que, cuando se hayan cumplido los setenta años, castigaré al rey de Babilonia y a aquella nación, dice Jehová, por su iniquidad, y a la tierra de los caldeos; y la convertiré en desolaciones perpetuas. Jeremías 25:11, 12.
According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.
D’après Moïse, la captivité dans le pays de l’ennemi correspondrait à un temps durant lequel le pays jouirait de ses sabbats.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.
Na ndipo nitaifanya nchi kuwa ukiwa; nao adui zenu wakaao humo watastaajabia hali yake. Nami nitawatawanya kati ya mataifa, nami nitafuta upanga nyuma yenu; nayo nchi yenu itakuwa ukiwa, na miji yenu itakuwa magofu. Ndipo nchi itafurahia sabato zake, muda wote ikilala ukiwa, nanyi mkiwa katika nchi ya adui zenu; naam, hapo ndipo nchi itakapopumzika, na kufurahia sabato zake. Muda wote ilalapo ukiwa itapumzika; kwa sababu haikupumzika katika sabato zenu, mlipokuwa mnakaa juu yake. Mambo ya Walawi 26:32–35.
Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.
Daniel avait compris, d’après la Parole prophétique de Dieu, sur la déposition de deux témoins, que Son peuple avait été dispersé dans le pays de l’ennemi, pendant ce temps le pays jouirait de ses sabbats. Il comprenait ce que l’auteur des Chroniques comprenait au sujet des soixante-dix années de Jérémie.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Na waliosalia kutoka upanga aliwachukua mateka mpaka Babeli; nao wakawa watumishi wake na wa wanawe hata kutawala kwa ufalme wa Uajemi; ili litimie neno la Bwana kwa kinywa cha Yeremia, hata nchi ilipofurahia sabato zake; maana muda wote ilipokaa ukiwa ilishika sabato, ili zitimie miaka sabini. Basi katika mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili neno la Bwana lililonenwa kwa kinywa cha Yeremia litimizwe, Bwana akauchochea moyo wa Koreshi mfalme wa Uajemi, hata akatangaza habari katika ufalme wake wote, tena akaiandika, akisema, Haya ndiyo asemayo Koreshi mfalme wa Uajemi, Bwana, Mungu wa mbinguni, amenipa falme zote za dunia; naye ameniagiza nimjengee nyumba huko Yerusalemu, ulio katika Yuda. Ni nani miongoni mwenu katika watu wake wote? Bwana, Mungu wake, na awe pamoja naye, akapande. 2 Mambo ya Nyakati 36:20–23.
Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.
डेनियलले बुझेका थिए कि यर्मियाहले बताएका शत्रुको देशमा हुने सत्तरी वर्षको तितरबितर, जब देशले आफ्ना विश्रामदिनहरू भोगिरहेको थियो, लेवीय व्यवस्था छब्बीसमा उल्लिखित “सात पटक” को श्रापमा आधारित थियो; र त्यस बुझाइप्रति आज्ञाकारितामा, उनले त्यहाँ नै दिइएको त्यो आज्ञाप्रद उपचार पूरा गरे, जो अन्ततः आफ्ना तितरबितर अवस्थाप्रति जागृत हुनेहरूका लागि निर्धारित गरिएको थियो।
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.
Et sur ceux d’entre vous qui resteront en vie, j’enverrai dans leur cœur une telle défaillance, dans les pays de leurs ennemis, que le bruit d’une feuille agitée les poursuivra; ils s’enfuiront comme on fuit devant l’épée, et ils tomberont sans que personne les poursuive. Ils tomberont l’un sur l’autre comme devant l’épée, sans que personne les poursuive; et vous n’aurez pas la force de tenir devant vos ennemis. Vous périrez parmi les nations, et le pays de vos ennemis vous dévorera. Ceux d’entre vous qui resteront se consumeront pour leur iniquité dans les pays de vos ennemis; ils se consumeront aussi avec eux pour les iniquités de leurs pères. S’ils confessent leur iniquité et l’iniquité de leurs pères, la transgression qu’ils ont commise contre moi, et la manière dont ils ont marché contre moi; et si moi aussi j’ai marché contre eux et les ai amenés dans le pays de leurs ennemis; si alors leur cœur incirconcis s’humilie, et s’ils acceptent alors la punition de leur iniquité: alors je me souviendrai de mon alliance avec Jacob, je me souviendrai aussi de mon alliance avec Isaac, et aussi de mon alliance avec Abraham; et je me souviendrai du pays. Le pays sera aussi abandonné par eux, et il jouira de ses sabbats tandis qu’il restera désolé loin d’eux; et ils accepteront la punition de leur iniquité, parce que, oui, parce qu’ils ont méprisé mes ordonnances, et que leur âme a eu mes statuts en horreur. Mais malgré tout cela, lorsqu’ils seront dans le pays de leurs ennemis, je ne les rejetterai point, et je ne les aurai point en horreur jusqu’à les détruire entièrement et à rompre mon alliance avec eux; car je suis l’Éternel, leur Dieu. Mais je me souviendrai en leur faveur de l’alliance de leurs ancêtres, que j’ai fait sortir du pays d’Égypte aux yeux des nations, afin d’être leur Dieu: je suis l’Éternel. Telles sont les prescriptions, les ordonnances et les lois que l’Éternel établit entre lui et les enfants d’Israël, sur le mont Sinaï, par l’intermédiaire de Moïse. Lévitique 26:36–46.
Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.
दानेएल की नौवें अध्याय की प्रार्थना उन सब उपदेशों के प्रत्येक पक्ष को संबोधित करती है जो उनके लिये हैं जो अपने आप को शत्रु की भूमि में तितर-बितर पाया हुआ देखते हैं। उस प्रार्थना को उसके दूसरे अध्याय की प्रार्थना के साथ समन्वित समझा जाना है, क्योंकि वे दोनों मिलकर प्रकाशितवाक्य अध्याय ग्यारह के उन लोगों की प्रार्थना का प्रतिनिधित्व करती हैं, जो उस बड़े नगर, सदोम और मिस्र, की सड़कों पर मरे पड़े थे, और जो यह पाते हैं कि वे भी तितर-बितर कर दिए गए थे। जब दानेएल अपनी प्रार्थना का समापन करता है, तब जिब्राईल “mareh” दर्शन की व्याख्या के कार्य को पूरा करने के लिये लौट आता है, जैसा कि पवित्र आत्मा प्रकाशितवाक्य अध्याय ग्यारह के दो गवाहों के लिये भी सिद्ध करना चाहता है।
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Na nilipokuwa nikisema, na kuomba, na kuungama dhambi yangu na dhambi ya watu wangu Israeli, na kuwasilisha dua yangu mbele za Bwana, Mungu wangu, kwa ajili ya mlima mtakatifu wa Mungu wangu; naam, nilipokuwa nikisema katika maombi, yule mtu Gabrieli, ambaye nilikuwa nimemwona katika maono hapo mwanzo, akiisha kuagizwa kuruka kwa haraka, akanigusa yapata wakati wa sadaka ya jioni. Akanijulisha, akasema nami, na kunena, Ee Danieli, sasa nimetoka ili kukupa hekima na ufahamu. Danieli 9:20–22.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.
“Mu gihe gito mbere y’uko Babuloni igwa, ubwo Daniyeli yatekerezaga kuri ubwo buhanuzi kandi agashaka Imana kugira ngo asobanukirwe ibihe, yaherejwe urukurikirane rw’amayerekwa yerekeye izamuka n’ihanuka ry’ubwami. Ku byerekeye iyerekwa rya mbere, nk’uko byanditswe mu gice cya karindwi cy’igitabo cya Daniyeli, yahawe ibisobanuro; nyamara si byose byasobanuriwe umuhanuzi mu buryo bweruye. Yanditse ati: ‘Ibyo natekerezaga byanteye guhagarika umutima cyane, mu maso hanjye harahinduka; ariko icyo kibazo nagikomeje mu mutima wanjye.’ Daniyeli 7:28.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.
“通过另一异象，关于未来之事又得了进一步的亮光；正是在这异象结束之时，但以理听见‘有一位圣者说话，又有一位圣者问那说话的圣者说：这异象要到几时才应验呢？’但以理书 8:13。所赐的回答，‘到二千三百日，圣所就必洁净’（第14节），使他满心困惑。他恳切寻求这异象的意义。他无法明白，借耶利米所预言的七十年被掳，与他在异象中听见那位天上的使者所宣告、在上帝圣所洁净之前所要经过的二千三百年之间，究竟有何关系。天使加百列曾给他部分的讲解；然而当这位先知听见‘这异象……要到许多日子以后才应验’这句话时，他便昏厥过去了。关于自己的经历，他记载说：‘我但以理昏迷了几日，然后起来办理王的事务；我因这异象惊奇，却无人能明白。’第26、27节。”
“Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.
“Acholi ma pe itye kwede pi Israel, Daniel dong onongo kwano manyen profesi pa Yeremia. Gineno ne gicako bedo ma tye ka maleng—maleng tutwal, meyo ni en onongo ngeyo ki yubo man ma kigwoko i buk ni ‘namba pa myaka, ma iye lok pa Rwot bino ne Yeremia lanebi, ni Obedo tyeko miaka abiro me piny abiro i ngom marac pa Yerusalem.’ Daniel 9:2.
“With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.
“Kwa imani iliyojengwa juu ya neno la unabii lililo hakika, Danieli alimsihi Bwana kwa ajili ya kutimizwa upesi kwa ahadi hizi. Alisihi ili heshima ya Mungu ihifadhiwe. Katika dua yake alijitambulisha kikamilifu pamoja na wale waliokuwa wamepungukiwa na kusudi la kimungu, akiungama dhambi zao kuwa ni zake mwenyewe.” Prophets and Kings, 553, 554.