“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.
“Abakristozi n’abantu batangaje ko ubuhanuzi bwa Daniyeli n’Ibyahishuwe bwari amayobera atumvikana. Ariko Kristo yeretse abigishwa be amagambo y’umuhanuzi Daniyeli yerekeye ibyagombaga kuba mu gihe cyabo, maze aravuga ati: ‘Usoma wese asobanukirwe.’ Matayo 24:15. Kandi ibyo kuvuga ko Ibyahishuwe ari ubwiru butagomba gusobanurwa, bivuguruzwa n’umutwe w’icyo gitabo ubwawo uti: ‘Ibyahishuwe bya Yesu Kristo, ibyo Imana yamuhaye ngo yereke abagaragu bayo ibikwiriye kubaho vuba.... Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswe muri bwo; kuko igihe kiri bugufi.’ Ibyahishuwe 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.
Anena profeta eti: ‘Abarikiwa ni yeye asomaye’—wapo wasiosoma; baraka si yao. ‘Na hao wasikiao’—wapo pia wanaokataa kusikia jambo lolote kuhusu unabii; baraka si ya jamii hiyo. ‘Na kuyashika hayo yaliyoandikwa humo’—wengi hukataa kuzitii onyo na maagizo yaliyomo katika Ufunuo. Hakuna miongoni mwa hao awezaye kudai baraka iliyoahidiwa. Wote wanaodhihaki mada za unabii, na kuzifanyia mzaha ishara zilizotolewa hapa kwa uzito mkuu, wote wanaokataa kuyatengeneza maisha yao, na kujiandaa kwa kuja kwake Mwana wa Adamu, hawatabarikiwa.
“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.
“Npangi ku shuhudia kwa Uvuvio, watu wanawezaje kuthubutu kufundisha kwamba Ufunuo ni fumbo lisiloweza kufikiwa na ufahamu wa mwanadamu? Ni fumbo lililofunuliwa, kitabu kilichofunguliwa. Kujifunza Ufunuo huuelekeza moyo kwenye unabii wa Danieli, na vyote viwili huwasilisha maelekezo ya muhimu sana, yaliyotolewa na Mungu kwa wanadamu, kuhusu matukio yatakayotukia katika kufungwa kwa historia ya ulimwengu huu.” Pambano Kuu, 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.
“Lêkolîna Vahîyê hişê ber bi pêşbîniyên Daniel ve dike.” Hin kes tenê pêşbîniyê di nav pirtûka Daniel de dibînin. Lê Daniel du xetên rastiyê pêşkêş dike, û rastiyên ku pêşbîniyên wî temsîl dikin ew şeş beşên dawîn ên pirtûka wî ne. Şeş beşên yekem pêşbîniya bi nimûne nîşan didin, ku bi gelemperî hîn jî nehatine nas kirin. Berî ku em şeş beşên yekem ên Daniel bi nirxînin, em ê rave bikin çima di rastiyê de tenê du pêşbîni di şeş beşên dawîn ên Daniel de hatine temsîl kirin. Xwişka White bi amaje kirina du çemên mezin ên Şinarê ew du pêşbînî nîşan dide. Dema ku em sembolîzma ku wê pêşkêş dike qebûl bikin, em mifteya dîtina du pêşbîniyan, û tenê du pêşbîniyan, di şeş beşên dawîn ên Daniel de dibînin.
“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.
“Kumurika Daniel yakiriye ku Mana kwari kwagenewe by’umwihariko iyi minsi y’imperuka. Iyerekwa yabonye ku nkengero z’Ulai na Hidekeli, ya migezi minini y’i Shinari, ubu riri mu nzira yo gusohozwa, kandi ibyabaye byose byahanuwe bizasohora bidatinze.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Isi ya kapita ya munani ya pesiwanga pene na musipi ya 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.
Mwaka wa butatu wa kutawala kwa mfalme Belshaza, maono yalinitokea mimi, naam, mimi Danieli, baada ya yale yaliyonitokea hapo kwanza. Nikaona katika maono; ikawa, nilipoona, kwamba nalikuwa huko Shushani, katika jumba la kifalme, lililo katika jimbo la Elamu; nami nikaona katika maono, nami nalikuwa kando ya mto Ulai. Danieli 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.”
Wir gdyf gymerasom an rannvorth a Testimonies to Ministers, le may Chwaer White a wrug menegi “an Ulai ha Hiddekel” ha y hanvas “an afonyow bras a Shinar,” ny a o ow disranna an rannvorth na dhyworth unn a’n kommentoryow pwythusykta war studhya lyvrow Daniel ha Datreveyl yn skrifennoeth Chwaer White. Y’n tremenva hi a lever, “Yma res a studhyans kalz nesa dhe Ger an Dhew; yn arbennik y tle Daniel ha’n Datreveyl bos gans attentyon vel nages reys kyns yn istori agan ober.”
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.
Namba twasomona mwapususha amavesi abili akutandika yatwalombelepo ku Danyeli kapitulo ka munani, yenu yapeela ubunte bwa mukati bubili ku cishinka cimo ico lyonse cilefwayafwaywa. Danyeli atila, “mu mwaka wa butatu wa” Beleshazali “ukumweneshiwa kwalimonekele kuli ine.” Elyo aonjelela ati, “pa numa ya cilya icamonekele kuli ine pa kutendeka.” Iri vesi lingumfwikwa mu nshila shibili, kabili yonse yabili yaleta impela imo ine.
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.
Ensera Gabriele ove yina nda vuru ndra Danyela ngá udu vethombi va uporofeti, ngá ko a nyinaká nombi vethombi váná, erí a hanyá Satana ngá ovemba o yulu. Eyi yówa kutí omatemo aeshe oporofeti aa hanganwa mOmishangwa ngá a longithwa ku Gabriele. Nande Danyela a li a ivá ko ile, mOvelise imwe yo kapitele etihetu, ka ri tu kutí ota ulike etaleko limwe li li poletike loporofeti, ndele ota pe oumbangi vavali vetaleko lyáná li li poletike loporofeti mOvelise omo. Osho Danyela a nyola mOvelise imwe, kutí okwa tambula emoniko manga emoniko lyaná a tambula pombete yOmulonga Ulai. Emoniko pOmulonga Ulai ola ya momudo omutitatu gwa Belshazare. Emoniko, manga emoniko pOmulonga Ulai, ola ya momudo gwotete gwa Belshazare.
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.
Mwaka wa mbere wa Belshaza, mfalme wa Babeli, Danieli aliota ndoto, na maono ya kichwa chake alipokuwa kitandani mwake; ndipo akaandika ile ndoto, na kueleza jumla ya mambo hayo. Danieli 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.
Ku mvesi wa kwanza wa sura ya nane, Danieli anaonyesha kwamba yeye naye alikuwa na maono katika mwaka wa kwanza wa Belshaza, kwa maana asema, “baada ya lile lililonitokea hapo kwanza.” Je, maono ya Ulai yalitokea baada ya maono ya mwaka wa kwanza wa Belshaza, au je, maono hayo yalitokea baada ya la kwanza kati ya yale maono mawili yanayokwenda sambamba? Jibu lolote ni sahihi. Maono ya mto Ulai ndiyo yale yale maono ya sura ya saba. Gabrieli anatumia kanuni ya kinabii ya “kurudia na kupanua,” na wakati uo huo kanuni kwamba kwa ushuhuda wa wawili jambo huthibitishwa. Maono yote mawili yanazihusu falme za unabii wa Biblia.
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.
Ibonakuzo ry’igice c’indwi, ryerekana ubwo bwami nk’inyamaswa z’inkazi z’imihigo, bityo rigashimika kuri bwo kandi rikabwerekana mu rwego rw’ububasha bwabwo bwa gisivile. Ibonakuzo ry’igice c’umunani, ryerekana ubwo bwami nyene rikoresheje ibimenyetso bivuye mu murimo wo mu rusengero rw’Imana, nubwo kimwe cose mu bimenyetso vy’uwo murimo wo mu rusengero gihindurwa nkana, kugira ngo giserukire ugusenga kw’ikinyoma. Daniyeli umunani, yerekana ubwo bwami nyene nk’uko biri mu ibonakuzo ry’igice c’indwi, ariko ikabushyira mu rwego rwabwo rw’idini.
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.
Daniel kapitula eyiti ya Ulai ketvisi hikava mona kuongezea ketvísí ya kapitula ya saba. Kapitula ya saba hutambulisha upande wa kiraia wa falme za unabii wa Biblia, na kapitula ya eyiti hutambulisha upande wa kidini wa falme za unabii wa Biblia. Hili litambuliwapo, ndipo yaweza kufahamika kwamba kapitula za saba na eyiti ni ono lilelile. Kapitula ya tisa ndiko Gabriel huja kutoa ufafanuzi wa kipengele cha wakati katika ono la kapitula ya eyiti. Kwa hiyo, ono la Ulai huwakilisha kapitula za saba, eyiti, na tisa za kitabu cha Danieli. Kisha mto Hiddekel hutambulishwa katika kapitula ya kumi.
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.
Mwaka wa butatu wa kulongozwa kwa Koreshi mfalme wa Uajemi, jambo lilifunuliwa kwa Danieli, aliyeitwa jina lake Belteshazari; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalifahamu jambo hilo, akawa na ufahamu wa maono. Siku hizo mimi, Danieli, nalikuwa nikiomboleza muda wa majuma matatu kamili. Sikula mkate wa kupendeza, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kamwe, hata majuma matatu kamili yalipotimia. Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya ule mto mkuu, ndio Hidekeli. Danieli 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.
Hiddekel நதியின் தரிசனம் வடக்கின் ராஜாவின் தீர்க்கதரிசன வரலாற்றை அறிமுகப்படுத்துகிறது. அது அலெக்சாந்தர் மகானின் ராஜ்யம் சிதைந்ததிலிருந்து தொடங்கி, அதனைத் தொடர்ந்து வரும் வரலாற்றின் ஏற்றத் தாழ்வுகளை அடையாளப்படுத்துகிறது; இறுதியில், அலெக்சாந்தர் மகானின் முன்னைய ராஜ்யத்தின் சிதைவிலிருந்து மீதமிருக்கும் இரு எதிரிகளே—ஒரு நேர்மையான தெற்கின் ராஜா எதிராக ஒரு நேர்மையான வடக்கின் ராஜா—ஆகின்றனர். கடைசியில் அது பாப்பரசுத் தலைமைக்குரிய வரலாற்றை அடைகிறது; பின்னர் அவனே ஆவிக்குரிய வடக்கின் ராஜாவாகி, பதினொன்றாம் அதிகாரத்தின் முடிவில் தன் முடிவை அடைகிறான்; மிகாயேல் எழுந்தருளுகிறார், மனிதருக்கான கிருபைக்காலம் முடிவுறுகிறது. எளிய ஒட்டுமொத்தக் கண்ணோட்டம் இதுவே: Ulai நதியின் தரிசனம் தேவனுடைய பரிசுத்த ஸ்தலத்தினதும் அவருடைய சேனையினதும் உள்புறத் தரிசனமாகும்; Hiddekel நதியின் தரிசனம் அதே வரலாற்றுக் காலப்பகுதியில் தேவனுக்கும் அவருடைய ஜனங்களுக்கும் விரோதியான சத்துருவின் வெளிப்புறத் தரிசனமாகும். இது வெளிப்படுத்தின விசேஷத்தின் ஏழு சபைகளிலும் ஏழு முத்திரைகளிலும் காணப்படும் அதே கோட்பாட்டைப் பயன்படுத்துகிறது.
“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.
“Vê gelek xizmetkar ji bo ravekirina Vahiyê tu hewl nadin. Ew dibêjin ku ew pirtûkek e ku xwendina wê feydeyeke tune ye. Ew wê wekî pirtûkek mohrkirî dibînin, ji ber ku tê de tomara şekil û nîşanan heye. Lê navê ku pê re hatiye dayîn, ‘Vahiy,’ bixwe înkarek e ji vê gumana. Vahiy pirtûkek mohrkirî ye, lê her wiha pirtûkek vekirî jî ye. Ew bûyerên ecêb tomar dike ku di rojên dawî yên dîroka vê erdê de dê pêk bên. Hînkirinên vê pirtûkê diyar in, ne mistîk û nayên fam kirin. Di wê de heman xeta pêxemberiyê tê girtin ku di Daniel de jî heye. Hin pêxemberî Xwedê dubare kiriye, bi vî awayî nîşan dide ku divê girîngî were dayîn wan. Xudan tiştên ku ne bi girîngiya mezin in dubare nake.” Manuscript Releases, berga 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.
Lisolo mosi ya kati mpe ya libándá oyo elakisami na buku ya Danyele ezwami lisusu na buku ya Emoniseli. Longola pole ya esakweli oyo ebimaka na bimonaneli mibale oyo, ezali mpe na bondimisi ya mayele ya kolimbola Makomami oyo William Miller andimaki, mpe na nsima Future for America. Soki etalelami malamu, buku ya Danyele, ndenge moko mpe buku ya Emoniseli, ezali penza mabulu ya wolo ya motuya mingi mpo na bondimisi ya mitinda ya kolimbola esakweli oyo Biblia yango moko elakisaka na kati na yango.
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.
Ulai kuwa mada ya ndani na Hiddekel kuwa ya nje, pia huwakilisha unabii mbili zilizopaswa kufunuliwa katika “wakati wa mwisho.” Ulai ulifunuliwa katika “wakati wa mwisho” mwaka 1798, na Hiddekel ulifunuliwa katika “wakati wa mwisho” mwaka 1989, wakati ambapo, kama ilivyoelezwa katika Danieli kumi na moja, aya ya arobaini, nchi zilizowakilisha iliyokuwa Muungano wa Kisovyeti zilifagiliwa mbali na upapa pamoja na Marekani.
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.
Keti mambu ya beto me zaba, na manima yo lenda mpi kuzaba nde bimono yai zole kele ya solo bimonio mosi kaka, mutindu mosi ti disolo ya profesi ya mabuundu sambwadi mpi bilembo sambwadi ke monisa disolo mosi kaka ya profesi. Na yina, bimono yai zole ke kuma nzila yina Mfumu sadilaka na ntama na nsadusu ya wanzio ya ntete, mpi yina Mfumu ta sadila na nsadusu ya lelo mpi ya bilumbu ke kwiza ya wanzio ya tatu, sambu na kubasisa kisalu ya komekama mutindu yo me tulama na Daniele kapu ya zole na zole, nzila ya uvese ya libwa ti ya kumi.
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.
Naye akamwambia, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watasafishwa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
Mwaka wa 1989 wakati wa kufunguliwa kwa Hiddekel, zingatia kile ambacho uvuvio umesema kama kielelezo.
“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.
“Mu Byahishuwe ibitabo byose bya Bibiliya bihuriramo kandi bikarangiriramo. Aha ni ho haboneka icyuzuzo cy’igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ibyahishuwe. Igitabo cyashyizweho ikimenyetso si Byahishuwe, ahubwo ni icyo gice cy’ubuhanuzi bwa Daniyeli kijyanye n’iminsi y’imperuka. Marayika yarategetse ati: ‘Ariko wowe, Daniyeli, ufunge ayo magambo, kandi ushire ikimenyetso ku gitabo, kugeza mu gihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 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 вә Һиддекел иклиси ахирқи күнләр билән мунасивәтлик, бирақ Адвентизм пәқәт 1798-жилни Даниялниң «ахир заман»и дәп етирап қилишқила рази болди; шу чағда униң китави мөһүрсизлиниши керәк еди. Амма пәйғәмбәрликниң «ахирқи күнләргә мунасивәтлик» қисми әң тоғра мәнидә Даниял китавиниң он биринчи бабидики ахирқи алтә айәттур, чүнки у айәтләр ахирида инсаний сынақ муддити йепилған чағда Михаилниң орнидин турушини көрситип түгийду.
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.”
Muono gwa hukumu, kama unavyotambulishwa katika Danieli sura ya saba, ya nane, na ya tisa, ulitiwa muhuri hata “wakati wa mwisho” mwaka 1798. Nuru (ambayo maono ya Ulai yaliyofunuliwa yalizaa) ilikuwa tangazo la kufunguliwa kwa hukumu ya uchunguzi, si kufungwa kwa hukumu. Nuru iliyofunuliwa pamoja na maono ya Hiddekel, hutambulisha kufungwa kwa hukumu ya uchunguzi, nayo pia ndiyo kifungu katika Danieli chenye “sehemu ya unabii inayohusu siku za mwisho.”
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-ൽ ഉണ്ടായ മുദ്രവിമോചനം അന്വേഷണവിധിയുടെ ആരംഭം പ്രഖ്യാപിച്ചു. 1989-ൽ ഉണ്ടായ മുദ്രവിമോചനം അന്വേഷണവിധിയുടെ സമാപനം അതിസമീപിച്ചിരിക്കുകയാണെന്ന് പ്രഖ്യാപിച്ചു. അൽഫയും ഒമേഗയും എന്ന മുദ്ര ദാനിയേലിന്റെ പുസ്തകത്തിൽ എളുപ്പത്തിൽ കാണാം; എന്നാൽ അത് എന്താണെന്ന് നിങ്ങൾ അറിയുകയും അതിനെ അന്വേഷിക്കാൻ സന്നദ്ധരാകുകയും ചെയ്താൽ മാത്രമേ അങ്ങനെ കാണാൻ കഴിയൂ.
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.
Kana probation ifunga muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine n’itanu, ikimenyetso cya Alufa na Omega kiba cyanditswe. Intangiriro ya Daniyeli yerekana neza rwose aho irangirira. Itangirana n’intambara nyakuri hagati ya Babuloni nyakuri na Isirayeli nyakuri, kandi Babuloni nyakuri iratsinda.
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.
یەهۆیاقیم، پاشای یەهودا، لە ساڵی سێیەمی پاشایەتییەکەی، نەبووکەدنەسەر، پاشای بابڵ، هاتە ئۆرشەلیم و گەمارۆی دا. هەروەها یەزدان یەهۆیاقیم، پاشای یەهودا، لەگەڵ هەندێک لە کەل و پەلەکانی ماڵی خودا، خستە دەستی ئەو؛ ئەویش ئەوانی برد بۆ خاکی شنعار، بۆ ماڵی خودای خۆی، و کەل و پەلەکانیشی هێنایە ناو گەنجینەخانەی خودای خۆی. دانیال 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.
Daniele sura eleven, verse forty-five me, adhyatmik Babel, jo “the king of the north” ke roop me pratikit hai, aur adhyatmik Israel, jo “the glorious holy mountain” ke roop me darshaya gaya hai, ke beech ek adhyatmik yuddh samapt hota hai, aur adhyatmik Israel adhyatmik Babel par vijayi hota hai.
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.
A na ọ ga-akụ ụlọikwuu nke obí eze ya n’etiti osimiri abụọ n’ugwu nsọ ahụ dị ebube; ma ọ ga-abịa na njedebe ya, ọ dịghịkwa onye ga-enyere ya aka. Ma n’oge ahụ Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzoro ụmụ nke ndị gị; a ga-enwekwa oge mkpagbu, nke a na-ahụbeghị ụdị ya kemgbe e nwere mba ruo n’oge ahụ: ma n’oge ahụ a ga-azọpụta ndị gị, onye ọbụla a ga-achọta ka e dere ya n’akwụkwọ ahụ. Daniel 11:45; 12:1.
The books of Daniel and Revelation are one book:
Pirtûkên Daniel û Vahiyê yek pirtûk in:
“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.
“Daniel ũ Revelation ibitabu kimwe. Kimwe ni ubuhanuzi, ikindi ni ihishurirwa; kimwe ni igitabo gifatanishijwe ikimenyetso, ikindi ni igitabo cyafunguwe. Yohana yumvise amabanga yavuzwe n’inkuba, ariko ategekwa kutayandika.” 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.
Ibitabo bibiri, ari igitabo kimwe, ni igihangano ndakuka c’inyigisho y’ubuhanuzi y’umumalayika Gaburiyeli. Ibi ndabandika nzi neza rwose yuko ivyo Gaburiyeli yashikirije Daniyeli na Yohani vyavuye kuri Yesu, na we akaba yari yabironse kuri Data. Intumbero yanje si iyo gushira hejuru Gaburiyeli, ahubwo ni iyo gushira hejuru ihishurwa ryimbitse ry’ibimenyamenya biri muri ivyo bitabo vyompi, ry’ukuntu Alufa na Omega yateguye amategeko y’ubusobanuro bw’ubuhanuzi bwo muri Bibiliya, ayo yari gukomorerwa muri ivyo bitabo bibiri, nimba dushaka kubibona.
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.
Ndzi lava ku mi tsundzuxa leswaku, eka nkarhi lowu, xikongomelo ni ku navela ka mina a hi ku andlala nhlamuselo ya vuprofeta byimbirhi bya milambu ya Ulai na Hiddekel. Xikongomelo ni ku navela ka mina i ku tirhisana ni vuprofeta lebyi nga eka tindzima ta ntlhanu na yin’we to sungula ta buku ya Daniyele. Ndzi ntsena ndzi veka mhaka yo kombisa ntiyiso wa leswaku tibuku ta Daniyele ni Nhlavutelo, kumbexana, hi tona tibuku leti akekeke hi ku enta ngopfu eRitweni ra Xikwembu. Ti humesa rungula ra vuprofeta, kasi hi nkarhi wolowo ti tlhela ti kombisa vumunhu bya Xikwembu, kasi hi nkarhi wolowo ti tlhela ti kombisa milawu ya xiviri leyi faneleke ku tirhisiwa loko munhu a nga tiva vuprofeta, ni ku tiva Lowo a andlaleke vuprofeta.
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.
Mikanda yina kele ya nkaka ya mutindu ya ngolo mpe ya malembe ya kati na yango kele na mbandu ya nkaka na ndenge Danyele me lakisa “ntangu sambwadi” ya Leviitike makumi zole na sambanu. Profesí ya “ntangu sambwadi” vandaka mpe kele “dibwe ya kukwisa” mpo na bantu ya Nzambi, na Yisraele ya ntama, na mouvement ya ba-Millerite ya anzelu ya ntete, mpe diaka na mouvement ya anzelu ya tatu ya ntangu yayi mpe ya bilumbu ke kwisa. “Dibwe ya kukwisa,” na nsobanulu ya pwelele, kele kima yina nge ke monaka ve, ata mpidina yo kele kuna na pwelele nyonso. Na yina, ntangu nge me zaba “ntangu sambwadi” na buku ya Danyele, nge ke mona ti yo kele kuna na pwelele nyonso, kansi nge ke mona mpe ti yo me bumbama na meso ya bantu yina ke pona kubika kumona ve.
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.
Kuficha kitu huku kikiwa wazi kabisa, kisarufi, ni utendaji wa kina wa ajabu; ni jambo ambalo lisingeweza kupandikizwa katika riwaya yoyote ya fumbo ya kibinadamu. Ni kazi bora kabisa, kwa maana kipo hapo, wazi kuonekana kwa yeyote asiyetaka kujikwaa, lakini haiwezekani kuonekana kwa wale wanaochagua kujikwaa. Ni “kujificha waziwazi,” kwa namna ya kusema. Hili hutimizwa kwa muungano wa ubinadamu na Uungu.
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 vula sweswo, hikuva ndzi navela ku hi tsundzuxa eka nkarhi lowu leswaku ku ni dyondzo ya Khatoliki endzeni ka Adventism, kwalomu ka ku sukela eku kandziyisiweni ka Questions on Doctrine hi 1957, naswona yi tlhele yi tlakusa nhloko ya yona yo pfumala ku lulama endzeni ka ntshamiseko lowu wa ntiyiso wa nkarhi wa sweswi wa Future for America. Mhakankulu wa kona hi lowu: leswaku Kriste, eku endlekeni munhu, a nga ri teka nyama leyi A yi dyakeke eka Mariya. Hakunene, lava seketelaka dyondzo leyi a va yi vuli hi ndlela yoleyo, kambe hambiswiritano sweswo hi swona leswi va swi dyondzisaka. Ndzi yi vitana dyondzo ya Khatoliki, hikuva xisekelo xa leswaku nyama ya Kriste a yi base ku fana ni nyama ya Adamu emahlweni ka ku dyoha ka yena, hi xona xikongomelo xa mianakanyo ya Sathana lexi kereke ya Khatoliki yi xi tirhisaka eka dyondzo ya yona ya leswi swi vuriwaka “immaculate conception.” Kutani loko u nga ri na vutivi bya dyondzo leyi ya vupfukuphuku ya “immaculate conception,” yi dyondzisa leswaku nyama ya Kriste yi endliwile hi matimba lama tlakukeke ku fana ni leswi ntumbuluko wa le hansi wa Adamu a wu ri xiswona, emahlweni ka loko yena na Evha va dyoha, kumbe, hilaha ku vuriwaka hakona, leswaku Kriste a a ri ni ntumbuluko wa Adamu wa emahlweni ka ku wa, lowu nga riki na xidyoho. Yi tlhela yi dyondzisa leswaku Mariya hi yexe u nyikiwile hi singita ntumbuluko wa nyama lowu nga weki wa Adamu 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 va nyameni yakwe 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.
Дөрөс, Адвентизм дотор Есүсийн махбодын талаар яг адилхан дүгнэлтийг баримтлагчид Мариатай холбоотой ямар нэгэн гайхамшгийг заадаггүй боловч, тэд Систер Уайт болон Библийн эшлэлүүдийг мушгин гуйвуулж, яг тэрхүү Католик үзэл санааг сургадаг. Би яагаад саяхан хазайж, Даниелын номын тухай хэлэлцүүлгээс түр эргэв? Үүнд би хариулъя.
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.
ঈশ্বৰীয় আশ্চৰ্য গঠন আৰু বিন্যাস, অৰ্থাৎ দানিয়েল আৰু প্ৰকাশিত বাক্যৰ, মানবত্ব আৰু ঈশ্বৰত্বৰ এক সমন্বয়ে সম্পন্ন হৈছিল। যীচু ঈশ্বৰৰ বাক্য, আৰু বাইবেলও ঈশ্বৰৰ বাক্য। যীচুৰ ঈশ্বৰীয় আৰু মানৱীয় স্বভাৱ বাইবেলত সম্পূৰ্ণৰূপে প্ৰতিফলিত হৈছে। তাত অন্তৰ্ভুক্ত বাক্যসমূহ ঈশ্বৰীয়, আৰু হৃদয় ও মন পৰিৱৰ্তন কৰিবলৈ সৃষ্টিশীল শক্তি ধারণ কৰে। সেই বাক্যসমূহেই সেই একেই শক্তি, যাৰ দ্বাৰা সকলো বস্তু অস্তিত্বলৈ আহিছিল। কিন্তু বাইবেল লিপিবদ্ধ কৰিবলৈ ঈশ্বৰে যিসকল মানুহক নিজৰ উপকৰণৰূপে মনোনীত কৰিছিল, তেওঁলোক সকলোৱেই পাপী আছিল। এই সমীকৰণৰ মানৱীয় অংশ পতিত মানৱসত্তাৰ দ্বাৰা প্ৰতিনিধিত্ব কৰা হৈছে। বাইবেল মানৱীয় আৰু ঈশ্বৰীয়—এই দুয়োৰ এক সমন্বয়, আৰু ভাববাদীসকল পাপী আছিল, যেনেকৈ আদমৰ প্ৰতিজন সন্তানেই হৈছে। খ্ৰীষ্টে কেতিয়াও চিন্তা, বাক্য বা কৰ্মত পাপ কৰা নাছিল। কিন্তু তেওঁ চাৰি হাজাৰ বছৰৰ অৱক্ষয়ৰ পিছত মৰিয়মৰ দেহধাৰী স্বভাৱ গ্ৰহণ কৰিছিল। যদি তেওঁ বাস্তৱিকতে আদমে পাপ কৰাৰ পূৰ্বৰ আদমৰ নিম্ন দেহগত স্বভাৱেই গ্ৰহণ কৰিছিল, তেন্তে তাৰে এইটো দাবী কৰিব যে বাইবেলৰ প্ৰতিজন লেখকেও নিষ্পাপ হ’ব লাগিব।
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.
“kwifisa kù luse lùlànguka” kwa “bìkondo mwandamutekete” mu mukanda wa Daniele kwàkakùmbanibwa, kàyì ku mêyì àkafùndà Daniele nkààya to, kàdi kabìdì ku bantu bààwa mu mpèkaatù bààhumùna Biblia wa King James. Bantu bààwa mu mpèkaatù bààkakwàta ku mukanda wa Daniele misangu yìbìdì, ne cìkààkakùmbanibwa aci ncìdì cìshì cìkùmbaneka muntu nansha umwe kwenza, pàdì kàyì búlalè bwà butàngadiki bwà buprovìdɛnsɛ bwa kùdì Nzambì.
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.
Di gotara me ya paşê de em ê dest pê bikin ku nîşan bidin ka Çawa Xwedatî û mirovahî “heft deman” ên Leviticus bîst û şeş de bi awayekî eşkere di pirtûka Daniel de veşartine, çimkî Xwedê pêşdîtibû, û heta bi xwe ve ew bi sêwirandibû, ku ew bibe “kevira ketinê” ya ceribandinê ji bo hem wan ku di tevgera melaîketê yekem de ne, û hem jî ji bo wan ku di tevgera melaîketê sêyem de ne.
“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.
“Ulumuli u Yehova aheeye Danieli lwali lwatanzwe by’umwihariko ku minsi ya nyuma. Ivyerekwa yabonye ku nkengera z’Ulai na Hiddekeli, inzuzi nini zo mu Shinari, ubu biriko biraranguka, kandi ivyabaye vyose vyavuzwe mbere vuba bizoshika.” Testimonies to Ministers, 112.