The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.
Lubanza lutaanu ne lubaanzalo luka Danieli lulaga ebyafaayo by’ensolo ey’oku nsi eya Okubikkulirwa essuula kkumi na ssatu. Amerika ey’Eggwanga Ery’Obumu (ensolo ey’oku nsi), yatandika ng’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli mu 1798, obwakabona bwa Paapa (ensolo ey’omu nnyanja eya Okubikkulirwa essuula kkumi na ssatu) bwe bwafuna ekiwundu eky’obulabe eky’obunnabbi, ne bumaliriza okufuga kwabwo ng’obwakabaka obw’okutaano obw’obunnabbi bwa Bayibuli.
The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.
Historia ya mnyama wa dunia ni historia ya onyo la kukaribia kwa hukumu za Mungu. Mwanzoni mwa historia ya mnyama wa dunia, hukumu ya uchunguzi ya Mungu ilianza, na katika mwisho wa mnyama wa dunia hukumu ya utekelezaji ya Mungu huanza. Onyo la kukaribia kwa hukumu ya uchunguzi ya Mungu, hapo mwanzo, liliwakilishwa na ujumbe wa malaika wa kwanza wa Ufunuo sura ya kumi na nne, uliowasili katika “wakati wa mwisho” mwaka 1798. Onyo la kukaribia kwa hukumu ya utekelezaji ya Mungu, katika mwisho, linawakilishwa kama jumbe za malaika watatu za Ufunuo sura ya kumi na nne, zilizowasili katika “wakati wa mwisho” mwaka 1989.
At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.
بە هەر «کاتی کۆتایی»دا بەشێک لە پەرتوکی دانیال کرانەوە دەبێت. لە سەرەتای مێژووی ئاژەڵی زەوی، لە ساڵی 1798، بەشەکانی حەوت، هەشت و نۆی دانیال کرانەوە بوون. ئەو بەشانە وەک بینینی ڕووباری ئولای نیشان دراون. لە مێژووی کۆتایی ئاژەڵی زەوی، لە ساڵی 1989، بەشەکانی دە، یانزە و دوازدەی دانیال کرانەوە بوون. ئەو بەشانە وەک بینینی ڕووباری حیددەکەل نیشان دراون. هەر کاتێک پەرتوکی دانیال کرابێتەوە، پرۆسەیەکی تاقیکردنەوەی سێ قۆناغیی بەسەر ئەو نەوەیەدا دەهێنرێت کە لەو کاتەدا دەژیێت.
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.
Awo alandile ati, Hamba indlela yakho, Daniele; ngokuba amazwi avaliwe, atywiniwe kwada kwafika isikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, balingwe; kodwa ababi bayakwenza okubi; njalo kakho loyedwa kwababi oyakuqedisisa; kodwa abahlakaniphileyo bayakuqedisisa. UDanieli 12:9, 10.
The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.
Kurunguboka kwa ntambu ya kutetesha ya bitambi bisatu kusimbamiile ku dikanda dia dijina dia Kiebrania didi didi dibalula bu “bukiedika,” didi dibandilu ku kusangisha makalata a kumpala, a dikumi ne isatu, ne a nsuka a alfabeti ya Kiebrania. Dijina dia Kiebrania edi dimanyisha ne didi ne bukole bwa bufuki bwa Nzambi. Bukiedika bonso bua biprofete byonso busimbamiile pa dijina edi, bu mudi pe ntambu ya kutetesha ya bitambi bisatu mu Daniel nshapita wa dikumi ne ibidi. Dijina edi kadimanyishi anu bukole bwa bufuki bwa Nzambi to, kadi pe Yesu Kristo, udi Bukiedika, ne udi pe wa Kumpala ne wa Nsuka, bu mudi bimanyishibwe ku makalata a kumpala ne a nsuka a alfabeti ya Kiebrania.
The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.
Ng’yo ya kwanda ya munyama wa ntanda, pano lwango lwa kuswila kwa bulumbulwilo bwa kusosoloka lwafikile mu ntango ya mpelo mu 1798, lwalangishiwa na malaika wa kwanza wa Kusololwa ikumi na ine. Ujumbe wa malaika wa kwanza wa mu Kusololwa sura ya ikumi na ine uli na buli limwe lya ng’endo zitatu, isho ni i cine, kabili ishikilangisha inshila ya kweshiwa ya matambo yatatu iyo yakwebelele ikolo ilyo malaika wa kwanza afikile mu 1798.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Ndzi vona yin’wana ntsumi yi hahula exikarhi ka tilo, yi ri ni evhangeli leri nga heriki leswaku yi ri twarisa eka lava akeke emisaveni, ni le ka tinxaka hinkwato, ni mindyangu, ni tindzimi, ni vanhu; yi ku hi rito lerikulu: Chavani Xikwembu, mi xi dzunisa; hikuva nkarhi wa vuavanyisi bya xona wu fikile; naswona gandzelani Loyi a endlaka tilo, ni misava, ni lwandle, ni swihlovo swa mati. Nhlavutelo 14:6, 7.
The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.
Kali ga nuhwe wa nsuwa gyaana, hwee mu nsem a ɛfa atɛn a wɔde bedi dwuma no bɛn ho no duu awiei berɛ mu wɔ afe 1989 mu no, wɔde no gyina hɔ ma Adiyisɛm ti du-nan no abɔfo baasa no so. Adiyisɛm du-nan no abɔfo baasa no gyina hɔ ma anammɔn baasa no, a ɛno ne nokware no, na abɔfo baasa no nso gyina hɔ ma sɔhwɛ a ɛwɔ anammɔn baasa mu no, a ɛbaa awo ntoatoaso a na wɔte ase bere a ɔbɔfo a ɔto so abiɛsa no baa afe 1989 mu no anim.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ngabona enye ingelosi indiza phakathi kwezulu, inevangeli eliphakade ukuba ilishumayele kwabahlezi emhlabeni, nakuzo zonke izizwe, nemindeni, nezilimi, nabantu, isho ngezwi elikhulu, Yesabani uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile; nimkhulekele yena owenza izulu, nomhlaba, nolwandle, nemithombo yamanzi. Kwase kulandela enye ingelosi, ithi, Liwile, liwile iBabiloni, lowo muzi omkhulu, ngokuba linathise zonke izizwe iwayini lolaka lobufebe balo. Kwase kulandela eyesithathu ingelosi, isho ngezwi elikhulu, Uma umuntu ekhulekela isilo nomfanekiso waso, amukele uphawu lwaso ebunzini lakhe noma esandleni sakhe, naye uyakuphuza iwayini lolaka lukaNkulunkulu, elitheliwe lingaxutshiwe enkomishini yokufutheka kwakhe; uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele, naphambi kweWundlu; nentuthu yokuhlushwa kwabo iyakhuphuka kuze kube phakade naphakade; futhi abanakuphumula imini nobusuku, labo abakhulekela isilo nomfanekiso waso, nalowo nalowo owamukela uphawu lwegama laso. Nakhu ukubekezela kwabangcwele; nakhu abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu. IsAmbulo 14:6–12.
The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.
Buuku ya Danieli imejengwa juu ya jumbe za malaika watatu. Muundo huo ni hatua tatu za neno la Kiebrania la “kweli,” na pia mchakato unaolingana wa kupimwa wa hatua tatu; lakini mchakato huo wa kupimwa hujitokeza katika mstari wa kihistoria wa mnyama wa nchi wa Ufunuo sura ya kumi na tatu (Marekani), na pia katika mstari wa kihistoria wa pembe mbili za mnyama huyo wa nchi (Urepublikanismo na Uprotestanti). Historia ya Marekani, ikianza mwaka 1798 na kuendelea hadi sheria ya Jumapili iliyo karibu kuja, ndiyo kipindi kilekile cha historia ambacho ndani yake kanisa la Waadventista Wasabato lipo. Kwa hiyo, buuku ya Danieli pia inajumuisha muundo unaoonyesha historia ya Uadventista, ukianza mwaka 1798 na kuendelea hadi sheria ya Jumapili iliyo karibu kuja. Kwa kufanya hivyo, buuku ya Danieli hutambulisha historia zilezile za kinabii zinazowakilishwa katika buuku ya Ufunuo, na kwa kufanya hivyo hutoa shahidi wa kwanza anayeifikisha kwenye ukamilifu jumbe la shahidi wa pili. Ukamilifu wa buuku hizo mbili hutimizwa kwa tukio lilelile la kinabii lililokuwapo katika uhusiano wa Agano la Kale na Agano Jipya.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Tarihê jiyana, mirinê, û vejîna Îsa, wekî ya Kurê Xwedê, bêyî delîla ku di Peymana Kevin de heye nikare bi tevahî were isbat kirin. Mesîh di Peymana Kevin de bi qasî ku di Peymana Nû de tê eşkere kirin, tê eşkere kirin. Yek şahidî dide li ser Xilaskarek ku dê were, lê yê din şahidî dide li ser Xilaskarek ku hatiye, bi awayê ku pêxemberan pêşgotibû. Ji bo ku meriv plansaziya rizgariyê bi qedir bidin, divê Nivîsarên Peymana Kevin bi tevahî bên fam kirin. Ew ronahiya bi rûmet a ji boriya pêxemberî tê, ku jiyana Mesîh û hînkirinên Peymana Nû bi zelalî û bedewiyê derdixe holê. Mucîzeyên Îsa delîlek in ji bo ilahiyeta wî; lê delîlên herî bihêz ên ku ew Xilaskarê cîhanê ye, di pêxemberiyên Peymana Kevin de tên dîtin dema ku bi dîroka Peymana Nû re tên berhev kirin. Îsa ji Cihûyan re got, ‘Nivîsaran lêbigere; çimkî hûn guman dikin ku di wan de jiyana ebedî heye, û ew in ku li ser min şahidî didin.’ Di wê demê de, ji bilî ya Peymana Kevin, tu nivîsara din tune bû ku hebû; ji ber vê yekê emrê Xilaskar eşkere ye.” Spirit of Prophecy, volume 3, 211.
The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.
“यीसुसको जीवन, मृत्यु, र पुनरुत्थानको इतिहास” ले मानवजातिका निम्ति ख्रीष्टको कार्यलाई संक्षेपमा प्रस्तुत गर्छ, र ती तीन चरणहरूको साक्षी दिन्छ, अनि ती तीन चरणहरू नै “सत्य” हुन्। हिब्रू शब्द “सत्य” ले यीसुसलाई जनाउँछ, जो पहिलो र अन्तिम, आदि र अन्त, तथा अल्फा र ओमेगा हुनुहुन्छ; र उक्त शब्द स्वयं पनि उही कुरा जनाउने पहिलो र अन्तिम अक्षरहरूबाट बनेको छ, किनकि अल्फा र ओमेगाका रूपमा यीसुसले कुनै वस्तुको अन्तलाई त्यसैको आरम्भसँगै देखाउनुहुन्छ। ख्रीष्टको जीवन, मृत्यु र पुनरुत्थान सत्य हुन्, किनकि अन्य कुराहरूका साथै तिनीहरू तीन चरणद्वारा प्रतिनिधित्व गरिएका छन्, र पहिलो तथा अन्तिम चरण दुवै “जीवन” हुन्, किनकि “जीवन” र “पुनरुत्थान” दुवै “जीवन” नै हुन्। हिब्रू शब्दको बीचको अक्षर वर्णमालाको तेह्रौँ अक्षर हो, र तेह्र विद्रोहको प्रतीक हो; अनि ख्रीष्टको मृत्यु शैतानको विद्रोह र आदमका सन्तानहरूको, जसले त्यसको विद्रोहमा सहभागिता जनाए, विद्रोहद्वारा गराइएको थियो।
The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.
فهمی وەحیی عیسای مەسیح لە پەرتووکی وەحیدا پێش داخستنی دۆخی تاقیکردنەوەی مرۆڤ بە تەواوی دەرخراو دەبێت، و یەکەمین توخمی سەرەکیی ئەو ڕاستییەی کە لەو کاتەدا دەرخراو دەبێت ئەوەیە کە مەسیح «ڕاستی»یە، ئەلفا و ئۆمێگایە، ئەوەی واژۆی خۆی وەک ئەلفا و ئۆمێگا لەسەر ئەو ڕاستییانە دادەنێت کە فەرمانی هەبوونیان لە وشەی خۆیدا داوە. کاتێک خوشک وایت نووسی، «مێژووی ژیان، مردن، و هەستانەوەی عیسا، وەک مێژووی کوڕی خودا، بە تەواوی ناتوانرێت بسەلمێندرێت بەبێ بەڵگەیەک کە لە ئەهدی کۆندا هەیە. مەسیح لە ئەهدی کۆندا هەمان ئەوەندە ڕوون ئاشکرا دەکرێت وەک لە ئەهدی نوێدا»، ئەو پشتڕاست دەکات، بۆ ئەوانەی دەبینن، کە پەیامی سێ فریشتەکەی لە وەحی بەشی چواردەهەمدا (کە ئەوانیش لەسەر هەمان سێ هەنگاو پێکهاتون، وەک «ژیان، مردن و هەستانەوە»)، «بە تەواوی ناتوانرێت بسەلمێندرێت بەبێ بەڵگەیەک کە لەخۆی گرتووە» لە پەرتووکی دانیال.
She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”
ئەو هەروەها دیاری دەکات کە پەرتووکی دانیال شایەتی لەسەر بابلی «هاتووی داهاتوو» دەدات، لە کاتێکدا پەرتووکی ئاشکراکردن شایەتی لەسەر بابلییەک دەدات کە «هاتووە» بەو شێوەیەی کە لەلایەن پەرتووکی دانیالەوە پێشبینی کرابوو. زیاتر لەوەش، ئەو بەکاربردنە دیاری دەکات کە «بۆ ئەوەی بەهایدانی» پەرتووکی ئاشکراکردن بکرێت، پەرتووکی دانیال «دەبێت بە تەواوی تێبگەیەنرێت»، چونکە «ئەوە تیشکی شکۆدارەکەیە» لە پەرتووکی دانیالەوە «کە ژیانی مەسیح و فێرکردنەکانی» پەرتووکی ئاشکراکردن «بە ڕوونی و جوانی دەردەخات.»
Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.
دەربڕینەکانی ئەو هەروەها دەتوانرێت بەو شێوەیە تێبگەینرێن کە «موجیزەکانی عیسا» کە لە پەرتووکی ئاشکراکردندا نیشان دراون، «بەڵگەیەکن بۆ خودایەتیی ئەو؛ بەڵام بەهێزترین بەڵگەکان ئەوەیە کە ئەو فیداکاری جیهانە» لەو کاتەدا دەدۆزرێنەوە کە پێشبینییەکانی پەرتووکی دانیال «بە مێژوو»ی پەرتووکی ئاشکراکردن بەراورد دەکرێن. هەروەها دەتوانرێت بناسرێت کە کاتێک «عیسا بە جولەکەکان وتی: “پەرتووکی پیرۆز بپشکنن، چونکە وا دەزانن کە لەواندا ژیانی هەتاهەتان هەیە، و ئەوانەن کە شایەتی بۆ من دەدەن،”» بۆ جولەکە ڕۆحییەکانی ئەمڕۆ، پەرتووکی دانیال ئەوەیە کە شایەتی بۆ ئاشکراکردنی عیسای مەسیح دەدات، و ئەو ئاشکراکردنەی کە تەمومەکەی لێ دەکرێتەوە تەنها پێش داخستنی دەمەوەستای تاقیکردنەوە، ئەو شوێنەیە کە ژیانی هەتاهەتایی تێدا دەدۆزرێتەوە.
The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.
Kitabu cha Danieli kinaweka wazi kweli za kinabii zinazokamilishwa kwa ukamilifu katika kitabu cha Ufunuo. Kimejengwa juu ya hatua tatu zinazowakilishwa na neno la Kiebrania la “kweli”, na kwa hiyo kitabu chenyewe kinawakilisha jaribu kwa kizazi ambacho katika wakati wake mambo haya yanafunguliwa muhuri na kufunuliwa. Yesu Mwenyewe, akiwa Alfa na Omega, anasisitizwa moja kwa moja katika maneno ya kwanza kabisa na katika sura ya kwanza ya kitabu cha Ufunuo. Makala hizi pia zimeonyesha kwamba Danieli sura ya kwanza ina muundo na sifa zilezile za kinabii za ujumbe wa malaika wa kwanza wa Ufunuo sura ya kumi na nne.
The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.
Malaika wa kwanza an’nang’ani na kitabu cha Danieli sura ya kwanza, vyote viwili vinatambulisha mchakato wa kujaribiwa wa hatua tatu, ambao ndio alama bainifu ya Alfa na Omega. Sura hiyo huanza kwa Babeli halisi kuishinda Yuda halisi, na kitabu hicho huelekeza hadi vita ya mwisho kati ya Babeli na Yuda, iliyoonyeshwa katika aya sita za mwisho za Danieli sura ya kumi na moja. Katika aya hizo, Babeli ya kiroho hushindwa na Yuda ya kiroho, sawasawa na vile Mikaeli anaposimama na muda wa rehema kwa wanadamu kufungwa. Aya hizo zinawakilisha mwisho wa historia ya kinabii ya vita kati ya Babeli na Yuda. Katika aya hizo, kuponywa kwa jeraha la mauti kunaonyeshwa.
The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.
འཆི་འབུད་ཀྱི་རྨ་ཁ་གསོ་བའི་སྐོར་འགྲེལ་བྱེད་པའི་ཚིགས་བཅད་དག་ནི་ Daniel ལེའུ་བཅུ་གཅིག་པའི་ཚིགས་བཅད་བཞི་བཅུ་པ་ནས་འགོ་བཙུགས་ཏེ། དེའི་ཐོག་མའི་ཚིག་ནི་ “And at the time of the end.” ཞེས་པ་ཡིན། ཚིགས་བཅད་དེའི་ནང་གི་ “time of the end” ཞེས་པ་ནི་ 1798 ལོ་ལ་མཚོན་ཞིང་། དུས་དེར་པཱ་པཱ་ལུགས་ལ་འཆི་འབུད་ཀྱི་རྨ་ཁ་བཏང་བ་ཡིན། དེ་ནས་ཚིགས་བཅད་དག་གིས་འཆི་འབུད་ཀྱི་རྨ་ཁ་དེ་གསོ་བའི་ལོ་རྒྱུས་བཤད་དེ། པཱ་པཱ་ལུགས་ཀྱིས་རིམ་པར་དང་པོར་རང་གི་དགྲ་བོ་ king of the south (the Soviet Union) ཕམ་པར་བྱས་པ་དང་། གཉིས་པར་རང་གི་མཛའ་གྲོགས་ glorious land (the United States) ཕམ་པར་བྱས་པ་དང་། གསུམ་པར་རང་གི་གནོད་འཚེ་བའི་ཡུལ་ Egypt (the United Nations) ཕམ་པར་བྱས་པའི་སྐོར་ཡིན། ཚིགས་བཅད་བཞི་བཅུ་རྩ་ལྔ་པར་པཱ་པཱ་ལུགས་ (the king of the north) ནི་རང་གི་མཐའ་མར་སླེབས་ཏེ། དེ་ལ་རོགས་བྱེད་མཁན་སུ་ཡང་མེད། ཚིགས་བཅད་དེ་དག་ནང་པཱ་པཱ་ལུགས་ཀྱི་འཆི་འབུད་ཀྱི་རྨ་ཁ་གསོ་བའི་ལོ་རྒྱུས་ནི་ 1798 ལོར་པཱ་པཱ་ལུགས་ཉམས་པ་ནས་འགོ་བཙུགས་ཤིང་། པཱ་པཱ་ལུགས་ཀྱི་མཐའ་མའི་ཡར་ལངས་དང་འོག་འབེབས་ཀྱིས་མཇུག་བསྡུས་པ་ཡིན། ཚན་པ་དེའི་འགོ་འཛུགས་དང་མཇུག་སྡུད་ཀྱི་བར་གྱི་ཚིགས་བཅད་དག་གིས་དཀྱིལ་གྱི་ངོ་ལོག་དེ་ངོས་འཛིན་བྱེད།
The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.
ئەو وشەی عیبری بۆ «ڕاستی» لە یەکگرتنی یەکەم پیتی ئەلفوبێی عیبری، پیتی سێزدەهەم، و دواهەمین پیت دروست بووە. سێزدە ژمارەیەکە کە سەرپێچی نیشان دەدات، و مێژووی نێوان یەکەم و دواهەم. لە دوا بەشەکانی پێشبینی لە پەرتوکی دانیال، هەمان ئەو جەنگەی کە لە یەکەمین ئایەتەکانی ئەو پەرتووکەدا نیشان دراوە، نیشان دراوە. ئەو ئایەتانە بەشی یەک دەناسنێنن، لەوێدا ئەو پڕۆسەی تاقیکردنەوەی سێ هەنگاویە دەبینین کە ڕاستییە. پاشان لەو دوا بەشەدا هەمان ئەو سێ هەنگاوە دەبینین، چونکە بە یەکەم کەوتنی پاپایەتی دەست پێ دەکات و بە دوا کەوتنی پاپایەتی کۆتایی دێت، و لە ناوەڕاستیدا سەرپێچیی ڕۆژانی کۆتایی دانراوە.
Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.
Daniel chapyta ya ikumi na moja, bili mu ves ya mwisho sita, muna ushahidi wa pili wa kweli; kwa maana nguvu ya kwanza ya kijiografia ambayo upapa ulipaswa kuishinda (mfalme wa kusini) ni ishara ya nguvu ya joka, kama ilivyo pia nguvu ya mwisho katika zile nguvu tatu za kijiografia (Misri). Ushindi huo wa hatua tatu ulio wa lazima ili jeraha lile la mauti liponywe huanza na mfalme wa kusini, ambaye ni ishara ya nguvu ya joka ya kutokuwako kwa Mungu, na nguvu ya mwisho katika zile tatu, inayowakilishwa na Misri, ndiyo ishara kuu ya kibiblia ya kutokuwako kwa Mungu kunakohusishwa na joka. Kwa kweli, neno lililotafsiriwa kuwa “kusini” katika aya ya arobaini ya kifungu hicho ni “negeb,” ambalo wakati mwingine hutafsiriwa kuwa Misri. Vikwazo vile vitatu vina muhuri wa kweli, kwa maana kizuizi cha kwanza ndicho kizuizi cha mwisho. Nguvu iliyo katikati ni nchi ya utukufu (Marekani). Marekani ndiko uasi wa sheria ya Jumapili unaletwa, na ishara ya Marekani ilipokuwa ikianza ilikuwa makoloni kumi na matatu.
The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.
Saini ya Alfa na Omega imeenea katika kitabu cha Danieli, nayo hutoa ushuhuda ambao, ukiletwa pamoja na kitabu cha Ufunuo, huithibitisha Uungu wa Yesu Kristo. Kwa mujibu wa Danieli sura ya kumi na mbili, na mchakato wa upimaji wa hatua tatu unaotokea katika kizazi kile ambacho kitabu kinafunguliwa; kuukataa ufunuo wa muundo wa kitabu cha Danieli ni kuwa miongoni mwa wale wanaotambuliwa kuwa waovu. Kwa mujibu wa Ufunuo sura ya kumi na nne, kuukataa ufunuo wa muundo wa kitabu cha Danieli ni kuwa miongoni mwa wale wanaotambuliwa kuwa wanamsujudia mnyama na sanamu yake.
The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.
Igitabo c’Ivyahishuwe kigaragaza yuko, mbere gato y’uko igihe c’igeragezwa gifungwa, Ivyahishuwe vya Yesu Kristo bikurwako ikidodo; kandi Ivyahishuwe vya Yesu Kristo birimwo gukurwako ikidodo kw’imiterere y’igitabo ca Daniyeli.
“Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.
Abantu bamuhaye icyubahiro bamushinga inshingano z’ubutegetsi n’amabanga y’ubwami bufite ububasha ku isi yose, kandi Danieli na we yubashywe n’Imana nk’intumwa yayo, ahabwa ibyahishuwe byinshi by’amayobera y’ibihe bizaza. Ubuhanuzi bwe butangaje, nk’uko yabwanditse mu bice bya 7 kugeza ku bya 12 by’igitabo cyitiriwe izina rye, ntibwumviswe byuzuye ndetse na we ubwe umuhanuzi; ariko mbere y’uko imirimo y’ubuzima bwe irangira, yahawe icyizere cy’umugisha ko “ku mperuka y’iminsi”—mu gihe cyo gusoza amateka y’iyi si—yari kuzongera kwemererwa guhagarara mu mugabane n’ahantu he. Ntiyahawe gusobanukirwa byose Imana yari yarahishuye ku mugambi wayo w’ubumana. Yategetswe iti: “Hisha ayo magambo, unomeke ku gitabo,” ku byerekeye ibyanditswe bye by’ubuhanuzi; ibyo byagombaga kunomekwa “kugeza mu gihe cy’imperuka.” Umumarayika yongera gutegeka uwo ntumwa ikiranuka ya Yehova ati: “Nuko genda, Danieli; kuko ayo magambo ahishwe kandi anomekwa kugeza mu gihe cy’imperuka…. Ariko wowe genda inzira yawe ugeze ku iherezo; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku mperuka y’iminsi.” Danieli 12:4, 9, 13.
“As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.
“Mwene twasyandama ku mpela ya mateka aa nyika eyi, obusinsimi bwalembwa aa Danieli bulomba kulangisisigwa kwitu kwa nguzu, nkaambo bulakwatana loko a ciindi ncotuponamo. Anjiyo kubwikilizya pamwe ambo zyiiya zya bbuku lya kumamanino lya Malembe aa Cipangano Cipya. Saatani waleta banji kucetekela kuti zibeela zya businsimi mu malembe aa Danieli naa aa Johane musinsimi wa Ciyubunuzyo tacikonzyi kuzyegwa. Pele cisyomezyo cili antangalala kuti luse looneka luyandika luyooba amu kwiiya obusinsimi obu. ‘Bamanyi bayozyegwa’ (vesi 10), kwakambwa aa makani aa maboneno aa Danieli ayoofungululwa mu mazuba aa mamanino; alimwi aa Ciyubunuzyo ncaakapa Kristo ku mubombi Wakwe Johane kuti cibe bulunguluzi bwa bantu ba Leza mu myaaka yoonse, cisyomezyo ncici, ‘Uluse kuli oyo ubelenga, alimwi kuli abo bayoowa majwi aa businsimi obu, akusunga zintu zyalembwa omuno.’ Ciyubunuzyo 1:3.” Prophets and Kings, 547.
Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”
Ukwogera mu ngeri y’ekiseera eky’omu maaso ng’akwogera eri omulembe gwe, Mwannyinaffe White yagamba nti, “nga tunaatera okutuuka ku nkomerero y’ebyafaayo by’ensi eno”, “‘ab’amagezi balitegeera,” nti “obunnabbi obuwandiikiddwa Danyeri busaanidde okufa ku kulowoozebwa kwaffe okw’enjawulo, kubanga bukwatagana n’ekiseera kyennyini mwe tuli abalamu.” “Okubikkulirwa okunji okw’ebyama eby’emyaka egijja. Obunnabbi bwe obwewuunyisa, nga bwe bwawandiikibwa naye mu ssuula musanvu okutuuka ku kkumi n’ebiri ez’ekitabo ekitwala erinnya lye,” “bulisumululwa mu nnaku ez’oluvannyuma.”
When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.
Daniel-eh fo buk maŋa kã niŋa, hĩe ta pɔrɔsɛs yẽ saaba-bɔlɔ niŋa, kã mɔ yɛlɛsɛsɛ tɔgɔrɔ yẽ kɛlɛ yẽ bɛɛŋa niŋa la, saŋa kã Judah kabilɛ yẽ Kɔyɔŋa Daniel-eh fo buk maŋa bɔ hɛ mɔɔrɔsɛ hã. Revelation ten-eh ni, Sister White nɛ hã-bɔ yẽ malaika kã sɔɔrɔ hã la “Jesus Christ mã niŋa pɛrɛsɛ bɔrɔ yẽ yẽrɛ tɛrɛ hɛ.” Revelation ten-eh ni, malaika la fo buk yẽ dɔɔrɔŋa fiti-fiti yẽ hɛrɛ niŋa bɛɛrɛ hã, kã John bɔ hɛ yẽ a taŋa kã a ŋmɛ. Buk maŋa la Judah kabilɛ yẽ Kɔyɔŋa dɔɔrɔ hã, mɔ kã Jesus Christ mã niŋa pɛrɛsɛ bɔrɔ yẽ yẽrɛ tɛrɛ hɛ; nɔɔrɔ la, buk maŋa kã John bɔ hɛ yẽ a ŋmɛ la Daniel-eh fo buk fiti-fiti maŋa hɛ.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Pirtûka mohrê wê vekir û ji Yûhannayê re eşkerekirina tiştên ku divê di van rojên dawî de bibin da, ew Şêrê eşîra Yehûda bû.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Danieri alimama katika sehemu yake ili kuibeba ushuhuda wake, uliotiwa muhuri hata wakati wa mwisho, ambapo ujumbe wa malaika wa kwanza ulipaswa kutangazwa kwa ulimwengu wetu. Mambo haya yana umuhimu usio na kipimo katika siku hizi za mwisho; lakini wakati ‘wengi watatakaswa, na kufanywa weupe, na kujaribiwa,’ ‘waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayeelewa.’ Jinsi hili lilivyo kweli! Dhambi ni uvunjaji wa sheria ya Mungu; na wale ambao hawatakubali nuru kuhusu sheria ya Mungu hawataelewa kutangazwa kwa ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Kitabu cha Danieli kimefunuliwa katika ufunuo kwa Yohana, nacho hutuchukua mbele hadi kwenye matukio ya mwisho ya historia ya dunia hii.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.
“Looleke keta aayaam lo ahe idilu enaama eli emo milikuni eeki ni paata teeke lo? Minchunga Isaiselok eomon Daniel. Nchong’uni ina baa.” Testimonies to Ministers, 115.
To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.
Kukana ujulisho wa muundo wa kitabu cha Danieli, ambao sasa unaondolewa muhuri, ni kuwa miongoni mwa wale wanaotambuliwa kuwa waovu. Sura sita za kwanza za Danieli zinaweka muundo wa kiunabii unaowakilisha historia ya kiunabii ya Waadventista, mnyama wa nchi kavu, miaka sabini ya kiishara ya Isaya sura ya ishirini na tatu, pembe mbili za Uprotestanti na Urepublicani, historia ya kiunabii ya ujumbe wa malaika wa kwanza na wa pili, na historia ya ujumbe wa malaika watatu. Sura sita za mwisho za Danieli zinatambulisha jumbe za kiunabii zinazofunuliwa katika mwanzo na mwisho wa historia hizi zote zilizotajwa hapo awali.
Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.
Kapitulo ya kwanza ya Danieli ni historia ya mwendo wa malaika wa kwanza, katika mwanzo wa historia ya mnyama wa nchi. Kapitulo za kwanza hadi ya tatu ni historia ya mwendo wa malaika wa tatu, katika mwisho wa historia ya mnyama wa nchi. Kapitulo ya nne yapaswa kulinganishwa na kapitulo ya kwanza, kama mwanzo; na kapitulo za tano na sita zapaswa kulinganishwa na kapitulo za kwanza hadi ya tatu, kama mwisho. Ongezeko la maarifa linalowakilishwa katika kapitulo za saba, nane, na tisa lapaswa kulinganishwa na kapitulo ya kwanza kama historia ya mwanzo. Ongezeko la maarifa linalowakilishwa katika kapitulo za kumi, kumi na moja, na kumi na mbili lapaswa kulinganishwa na kapitulo za kwanza hadi ya tatu kama historia ya mwisho.
Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.
Omurongo komurongo, okuhikilira oku kuningilila ombepo yoitangira yenyama yomutunda koititio yimwe, yine, heyali, heyali na imwe, na iheyali. Okuhikilira oku kandi kuningilila ombepo yoixulilo yenyama yomutunda koititio yimwe mpaka yitatu, oititio yimwe na itano, itandatu, na okuya koititio ikumi mpaka ikumi na iberi. Onghee, embo lya Daniel otaliturwa koititio yembepo yoitangira nombo yoixulilo yenyama yomutunda.
The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.
Niwasho wa mnyama wa duniani basi waweza kutambuliwa kuwa ni Danieli sura ya kwanza, kwa maana sura ya nne inapaswa kuja juu ya sura ya kwanza (mstari juu ya mstari). Sura za saba, nane, na tisa nazo pia zinapaswa kuja juu ya sura ya kwanza. Kwa hiyo, mwanzo wa historia ya mnyama wa duniani unawakilishwa na Danieli sura ya kwanza.
So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.
Na vivyo hivyo kuhusu mwisho wa mnyama wa nchi. Mwisho wa historia ya mnyama wa nchi unaonyeshwa na sura ya kwanza hadi ya tatu, na sura ya tano, ya sita, ya kumi, ya kumi na moja, na ya kumi na mbili zinapaswa kujengwa juu ya sura tatu za kwanza (mstari juu ya mstari); hivyo basi, mwisho wa historia ya mnyama wa nchi unaonyeshwa na sura tatu za kwanza za Danieli.
Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.
پەڕەی یەکەم دەستنیشانی سەرەتا دەکات، پاشان پەڕەکانی یەکەم تا سێیەم دەستنیشانی کۆتایی دەکەن؛ و ئەو پێکهاتەی «یەک، پاشان سێ» ناساندنی ئەوە دەکات کە پێکهاتەی پێشبینیی پەرتوکی دانیال، هاوشێوەی پێکهاتەی پێشبینیی سێ فریشتەی مکاشفەی چواردەیە. لەوێش وەک لە دانیال، فریشتەی یەکەم مێژوویەکی جیاواز نیشان دەدات، بەڵام هەروەها یەک لە سێ بەشی مێژووی سێ فریشتەکەیە. لە هەمان کاتدا، هەروەها کە ئەم ناسینە ئەو پێکەوەبوونی «سێ و یەک» دەناسێنێت و جەختی لەسەر دەکات، ئەمەش پێکهاتەی وشەی عیبری «ڕاستی»یە، کە تەنها مەسیح و هێزی بەدەستهێنەری خودا نانیشانێت، بەڵکو پرۆسەیەکی تاقیکردنەوە و پاککردنەوەی سێ هەنگاوییش نیشان دەدات، کە هەردووکیان لە بەشی یەکەمی دانیال، و دواتر دیسان لە پەڕەکانی یەکەم تا سێیەمی دانیال نیشان دراون.
Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.
Yesu, ambaye ndiye kweli, pia ni wa Kwanza na wa Mwisho; na kwa maana hiyo historia ya mwendo wa malaika wa kwanza inarudiwa kwa herufi ileile kabisa katika historia ya wale malaika watatu. Hivyo, kwa mtazamo wa kinabii, inakubalika kuyaweka juu ya Danieli sura ya kwanza yale masura matatu ya kwanza ya Danieli, kwa maana mwanzo daima huonyesha mwisho. Basi kitabu cha Danieli huwa ndicho “kitabu kidogo” kilicho mkononi mwa yule malaika, kwa kuwa “kitabu kidogo” cha Danieli chaweza kuwakilishwa kikamilifu katika Danieli sura ya kwanza.
We will continue our study of the book of Daniel in the next article.
Kitaendelea na funzo letu la kitabu cha Danieli katika makala inayofuata.
“Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.
Abākoli bābashakishwaga n’abatware bari bitegura gusohoza ibitegetswe n’itegeko ry’umwami, harimwo Daniyeli n’abagenzi biwe. Bamaze kumenyeshwa yuko, nk’uko iryo tegeko ryari rimeze, na bo nyene bategerezwa gupfa, Daniyeli, “n’ubujanama n’ubwenge,” abaza Ariyoki, umugaba w’abarinzi b’umwami, ati: “Ni kuki iri tegeko riva ku mwami ryihutirwa bene aka kageni?” Ariyoki amubarira ivy’ukuntu umwami yari ahagaritswe umutima n’indoto yiwe idasanzwe, n’ukuntu yananiwe kuronka imfashanyo ku bo yari yarahora agirira ukwizera gukomeye kuruta abandi bose. Daniyeli avyumvise, ashyira ubuzima bwiwe mu kaga, yinjira imbere y’umwami maze asaba ko yohabwa igihe, kugira ngo yinginge Imana yiwe imuhishurire iyo ndoto n’insobanuro yayo.
“To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.
Monark ne kasi itu hin pahalad. “Maka Daniel lao ba nia uma, no kasi hatene ba Hananiah, Mishael, no Azariah, nia belun sira, kona-ba asunto ne’e.” Hamutuk sira buka maromak husi Fonte naroman no kuñesimentu nian. Sira-nia fiar metin iha konsiénsia katak Maromak mak tau sira iha fatin ne’ebá sira iha, katak sira halo hela Nia servisu no kumpri hela dever nian husi obrigasaun. Iha tempu perplexidade no perigu nian, sira fila fali ba Nia dala hotu atu hetan orientasaun no protesaun, no Nia hatudu an hanesan tulun ida ne’ebé sempre presente. Agora, ho arrependimentu iha laran, sira submete fali an ba Rai tomak nia Juís, husu ho laran tomak atu Nia fó ba sira libertasaun iha tempu ida-ne’e hosi nesesidade espesial sira-nian. No sira la husu vain. Maromak ne’ebé sira honra tiha ona, agora honra sira. Nai Maromak nia Espírito tuun hela iha sira, no ba Daniel, “iha visãu kalan ida,” rei nia mehi no nia signifikadu mak revela.
“Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.
ikorwa cya mbere Daniyeli yakoze cyari ugushimira Imana ku bwo guhishurirwa yari ahawe. Yaravuze ati: “Izina ry’Imana rihimbazwe iteka ryose n’iteka ryose; kuko ubwenge n’ubushobozi ari ibye: kandi ihindura ibihe n’amateraniro yabyo: ikuraho abami, igashyiraho abami: iha abanyabwenge ubwenge, kandi igaha ubumenyi abafite gusobanukirwa: ihishura ibimbitse n’ibihishwe: izi ibiri mu mwijima, kandi umucyo ubana na yo. Ndagushimira, kandi ndagusingiza, yewe Mana ya ba sogokuruza banjye, kuko wampaye ubwenge n’ubushobozi, kandi none ukaba umenyesheje icyo twagusabye: kuko none utumenyesheje iby’umwami.” Abahanuzi n’Abami, 493, 494.