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.
Mung artikela ya mwisho tulionyesha kwamba Gabrieli alitoa hitimisho la “ghadhabu ya mwisho” ili kuthibitisha tarehe ya 1844, kwa msingi wa mashahidi wawili. Miller alielewa “nyakati saba” za Mambo ya Walawi ishirini na sita, ambazo zilitekelezwa dhidi ya ufalme wa Yuda, lakini hakuwahi kufikia hatua ya kuona kusudi na uhusiano wa hukumu ya “nyakati saba” juu ya falme zote mbili za Israeli, yaani ya kaskazini na ya kusini. Iwapo aliwahi kutambua tofauti ya “ghadhabu ya mwisho” katika aya ya kumi na tisa ni jambo la mashaka, ingawa bila shaka alielewa kwa maana ya jumla kwamba “ghadhabu” ilikuwa “nyakati saba.” Nuru ya ghadhabu ya kwanza na ya mwisho ilifunuliwa na Palmoni mwaka wa 1856, lakini ilikataliwa mwaka wa 1863. Hata hivyo ujumbe wa Miller wa “nyakati saba” ulikuwa sahihi, ingawa ulikuwa na mipaka.
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 asingetambua kwamba pembe ndogo ya Rumi ya kipagani iliinua na kutukuza upagani, katika aya ya kumi na moja ya Danieli nane, kwa maana kwa Miller “kuondoa” kulikuwa tu kuondoa katika kila moja ya matukio yake matatu katika Danieli. Hata hivyo ujumbe wake ulikuwa bado sahihi, ingawa ulikuwa na mipaka.
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.
Abami ba Miller bamenye koko ko “Ubuturo bwera” buvugwa mu murongo wa cumi na umwe bwari urusengero rwa gipagani rwo mu mujyi wa Roma (Pantheon), ariko ururimi rw’Igiheburayo si rwo ubutumwa bwabo bwari bushingiyeho. Ubutumwa bwa Miller bwari bwibanze ku gihe cy’ubuhanuzi. Amateka aho ubutumwa bwabo bwafunguriwe yababujije kubona Leta Zunze Ubumwe z’Amerika nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, ariko ikirenzeho, yanababujije kubona ubupapa nk’ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya.
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.
زهبهزهبههاتهوی مێژووییەکەی کە تێیدا دەژیان، پێشبینییەکان بە گوێرەی گەڕانەوەی خێرای پێشوەختی مەسیح کە چاوەڕێی دەکردن جێبەجێ کرد، و ناومێد بوون، بەڵام پەیامەکەیان ڕاست بوو. کاتێک جبرائیل لە ئایەتەکانی پازدە تا بیست و حەوتدا لێکدانەوەی هەردوو بینینەکە پێشکەش دەکات، تێگەیشتنی میلەر ڕێگری لێکرد لەوەی وەحیی فراوانتری شانشینەکان تێبگات، ئەو وەحییەی کە لە هاتوچۆی ڕەگەزی قۆچی بچووکدا لە ئایەتەکانی نۆ تا دوازدەدا نیشان دراوە. میلەرییەکان تەنها ڕۆما وەک شانشینێکی زەویی چوارەم و کۆتایی لە لێکدانەوەی جبرائیلدا دەبینن.
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.
Kandi byabayeho, jyewe ubwanjye Daniyeli maze kubona iyo yeretswe, ngashaka kuyisobanukirwa, maze dore, hahagarara imbere yanjye usa n’umuntu. Numva ijwi ry’umuntu hagati y’amabanki ya Ulayi, rirahamagara, riti: Gaburiyeli, umenyeshe uyu muntu ibyo yeretswe. Nuko aza hafi y’aho nari mpagaze; ageze aho, mfatwa n’ubwoba, ngwa nubamye nubitse umutwe hasi. Ariko arambwira ati: Sobanukirwa, wa mwana w’umuntu we; kuko iyo yeretswe ari iy’igihe cy’imperuka. Akivugana nanjye, nsinzira cyane nubitse umutwe hasi nkareba hasi; ariko arankoraho, anshyira guhagarara nemye. Arambwira ati: Dore, ngiye kukumenyesha ibizabaho ku mperuka y’uburakari; kuko ku gihe cyagenwe imperuka izaba. Ya mpfizi y’intama wabonye ifite amahembe abiri ni abami b’Abamedi n’Abaperesi. Kandi ya hene y’umusazi ni umwami w’Ubugiriki; kandi rya hembe rinini riri hagati y’amaso yayo ni umwami wa mbere. Nuko iryo hembe rimaze kuvunwa, ayandi ane arahaguruka mu mwanya waryo: ubwami bune buzahaguruka muri iryo shyanga, ariko butazaba bufite imbaraga ze. Kandi mu gihe cy’imperuka y’ubwami bwabo, ubwo abanyabyaha bazaba bageze ku rugero rwuzuye, hazahaguruka umwami ufite uburanga bukaze kandi usobanukiwe imigani y’urusobe. Imbaraga ze zizakomera, ariko si ku mbaraga ze bwite; kandi azarimbura mu buryo butangaje, azahirwa, akore ibyo ashaka, kandi azarimbura abanyambaraga n’ubwoko bwera. Kandi kubw’uburiganya bwe na bwo azatuma ubucakura bugirirwa amahirwe mu kuboko kwe; kandi azishyira hejuru mu mutima we, kandi ku bw’amahoro azarimbura benshi; kandi azahagurukira Umutware w’abatware, ariko azavunagurwa atakozweho n’ukuboko. Kandi iyo yeretswe y’umugoroba n’igitondo yavuzwe ni ukuri; nuko rero ufunge iyo yeretswe, kuko ari iy’iminsi myinshi. Nuko jyewe Daniyeli ndacogora, ndwara iminsi runaka; hanyuma ndahaguruka nkora umurimo w’umwami; kandi natangajwe n’iyo yeretswe, ariko nta wayisobanukiwe. Daniyeli 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).
گاچہ دانیال بینینی ڕووباری ئولای وەرگرت (کە ئێستا لە پرۆسەی جێبەجێبووندایە)، لە مێژووی بابڵدا، شانشینی یەکەم لەو بینینەدا جێهێڵدراوە. ئەوە وەک سەری زێڕین، و شێرەکەی لە بەشەکانی دوو و حەوتدا تێدا هاتبوو، بەڵام لە بەشی هەشتدا تایبەتمەندی پێشبینیی بابڵ، کە لابردن و دووبارە گەڕاندنەوەیەتی، جەختی لەسەر کرا. نەبوخەدنەسەر کاتێک بۆ «حەوت کات» لە نێوان خەڵکدا دەرکرا، نموونەی برینی کوشندەی پاپایەتی بوو، و بەوەش نموونەی حەفتا ساڵە هێمایییەکە بوو کە فاحیشەی سور تێیدا لەبیر دەکرێت. لە بەشی هەشتی دانیالدا، بابڵ لە شانشینەکانی پێشبینیی کتێبی پیرۆزدا لەبیرکراوە، و بینینەکە بە مادەکان و فارسییەکان (بەرخەکە) دەست پێدەکات، کە دوای ئەوە یۆنان (بزنەکە) هات.
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.
Alesanda Mukulu kateeka ke kapyamine mu bukabaka bune obw’amaani amatono okukira Alesanda, nga bwe kyali era kikiikiriddwa mu ssuula ey’omusanvu mu njale eyalina ebiwaawaatiro bina n’emitwe ena. Ena ekiikirira ensi yonna, nga bwe kikiikirirwa obukiikakkono, obuvanjuba, obukiikaddyo n’obugwanjuba. Mu lunyiriri olw’omunaana olwa ssuula ey’omunaana, waavaayo ebimanyiddwa bina nga bitunuulira empewo nnya ez’omu ggulu. Mu ssuula ey’omusanvu ebiwaawaatiro bina ebya Buyonaani bitabagana n’empewo nnya eza ssuula ey’omunaana, era emitwe ena egya Buyonaani gitabagana n’ebimanyiddwa bina. Emitwe ena n’ebimanyiddwa bina bikiikirira obukabaka bune obwo Alesanda obwakabaka bwe obwasooka bwe bwakapyamukamu, era ebiwaawaatiro bina n’empewo nnya bikiikirira ebitundu bina eby’okwawulwamu. Okwawula ensonga eno kikulu okukiraba, kubanga kikiikirira empaka Abamillerite ze baalina ku ntegeera ey’ennono ey’Abapolotesitanti ku bikwata ku bwakabaka obwokuna obwa Rooma.
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.
Habakkuk wa machati, yaliyoonyeshwa kwa chati za waanzilishi za 1843 na 1850, mna uwakilishi mmoja tu ambao hauonyeshi matumizi ya kinabii, nao wahusu tofauti kati ya vichwa vinne na pembe mashuhuri, na mabawa manne na pepo nne. Katika jitihada ya kuficha ukweli kwamba Rumi ndiyo ufalme wa nne wa unabii wa Biblia, Shetani aliingiza hoja kuhusu maana ya kweli au ya uongo ya vile vichwa vinne na pembe mashuhuri, na mabawa manne na pepo nne. Shetani alifanya hivyo kwa kuwa kitabu cha Danieli kinatambua wazi kwamba katika kitabu cha Danieli mna ishara moja ya pekee iliyoithibitisha njozi. Sehemu ya ushahidi unaoithibitisha ishara hiyo umo katika vile vichwa vinne na pembe mashuhuri, na mabawa manne na pepo nne. Waprotestanti walishikilia mtazamo wa kishetani juu ya hoja hiyo, na hoja hiyo ilikuwa ya maana kubwa sana kwa historia ya Wamillerite kiasi kwamba waliirejelea hoja hiyo juu ya chati. Uwezo unaoithibitisha njozi ya “chazon” katika kitabu cha Danieli unatambulishwa kuwa ni “wanyang’anyi wa watu wako,” na Waprotestanti waliutambua uwezo huo kuwa ni mmoja katika mfululizo mrefu wa wafalme wa Shamu aliyeitwa Antioko Epifane, na Miller aliwatambua kuwa ni Rumi.
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.
Na katika nyakati hizo wengi watasimama dhidi ya mfalme wa kusini; na watu jeuri miongoni mwa watu wako nao watajiinua ili kuthibitisha maono; lakini wataanguka. 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.
ಆಂಟಿಯೋಕನು ಅರಸರಲ್ಲಿ ಒಬ್ಬನಾಗಿದ್ದು, ಅಲೆಕ್ಸಾಂಡರನ ರಾಜ್ಯವು ವಿಭಜಿಸಿಕೊಂಡ ನಾಲ್ಕು ರಾಜ್ಯಗಳಲ್ಲಿ ಒಂದರಿಂದ ಉದ್ಭವಿಸಿದ ಅರಸರ ವಂಶದಲ್ಲಿ ಬಂದವನಾಗಿದ್ದನು. ದಾನಿಯೇಲನ ಎಂಟನೇ ಅಧ್ಯಾಯದ ಒಂಬತ್ತನೇ ವಚನದಲ್ಲಿರುವ ಚಿಕ್ಕ ಕೊಂಬು ಅಲೆಕ್ಸಾಂಡರನ ರಾಜ್ಯದ ನಂತರ ಉದಯವಾಯಿತು; ಮತ್ತು ಒಂಬತ್ತನೇ ವಚನವು ಅವುಗಳಲ್ಲಿ ಒಂದರಿಂದ ಆ ಚಿಕ್ಕ ಕೊಂಬು ಹೊರಬಂದಿತು ಎಂದು ಹೇಳುತ್ತದೆ.
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.
Na nziĩ ya imwe wao hagasohoka ihembe rĩnini, nalo rigĩkũra mũno biũ, rĩerekeire gũkũrũ, na gũthĩinĩ-inĩ, na gũciarĩ-inĩ gĩa wega. Danieli 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.
Nkhani ya kusutsana yakuti kodi Roma ndiyo ikukhazikitsa masomphenya, kapena mfumu ya ku Siriya yofooka ndiponso yosafunika kwenikweni ndiyo ikukhazikitsa masomphenya, imaphatikizanso mkangano wakuti mphamvu ya nyanga yaing’ono inachokera mu imodzi mwa nyanga zinayi, kapena mu umodzi mwa mphepo zinayi. Umenewu si mkangano waukulu, pakuti mbiri ndi uneneri zimaonetseratu momveka bwino kuti Roma sinali mbadwa ya ufumu wa Agiriki, koma kuti Roma inali mphamvu yatsopano. Ngati Roma inali ufumu wachinayi, ndiye kuti “imodzi mwa izo” ya m’vesi lachisanu ndi chinayi iyenera kukhala imodzi mwa mphepo zinayi kapena mapiko anayi. Ngati anali Antiochus Epiphanes, inachokera mu nyanga ya Siriya.
The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.
Abantu ba Miller basonze ko ububasha bugereranywa ngo “abambuzi b’abantu bawe” buzahagurukira Kristo.
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.
Naye kwa hila yake ataifanikisha danganyo mkononi mwake; naye atajikuza moyoni mwake, na kwa amani atawaangamiza wengi; naye pia atasimama juu dhidi ya Mkuu wa wakuu; lakini atavunjwa pasipo mkono. Danieli 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.”
“Ndop ya Bandop” a ye Klisto, mpe Antyokusa Epifane azalaki na bomoi kala mpenza liboso ete Klisto abotama; yango wana bato ya Miller balakisaki likambo oyo na karte ya 1843. Na karte yango batyaki mokolo 164, oyo na bosolo ezangi ata mokanda moko ya Biblia, mpe ezalaki kaka elembo oyo emonisaka ntina ya tembe na ntina ya bokonzi ya minei kati na Miller mpe bateoloji ya Baebele ya Protesta. Pembeni ya mbula “164” na karte yango bakomaki ete, “Liwa ya Antyokusa Epifane oyo solo penza atelemaki te kotelemela Ndop ya Bandop, mpamba te asilaki kokufa mbula 164 liboso ete Ndop ya Bandop abotama.”
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.
Mwa lelo, Adventism isambilisha kuwa “wezi wa watu wako” ni Antiochus Epiphanes, kama vile pia Uprotestanti ulioasi unavyofanya, licha ya ukweli kwamba uvuvio uliandika kuwa “chati ya 1843 iliongozwa na mkono wa Bwana, wala haipaswi kubadilishwa.” Wamilleri walijua kwamba mfalme mwenye uso mkali alikuwa Roma, kwa hiyo hawakutikiswa na fundisho la kishetani linaloharibu uwezo wa kuthibitisha njozi ya “chazon.” Biblia iko wazi kwamba pasipokuwa na njozi, watu huangamia.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Apoo kutaboneka okwolesebwa, abantu bazikirira; naye akwata amateeka, wa mukisa. Engero 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.
Verse i Solomon kasavilamo chilô “chazon” kénu, Daniel 8:13 tu, pagano kénu papa kénu shwîlâ sanctuary nû host sháku trampling down chilô kénu. Millerite-lâ sû, nû desolating power zí Bible prophecy tu fourth kingdom ra represent kilâ, nû Rome kénu fourth kingdom (“robbers of thy people”) recognize mára, vision establish ki-lâ able máriyo. Daniel 11:14 tu “robbers of thy people,” king of the south ngî stand up, self exalt, vision establish nû fall ki-lâ chilô. Rome nû characteristic-zi yîngan each fulfill kilâ.
In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.
Mu kapu ya buvwamusambwa, bwami bwa buna bubingwa ne kyekyale kyo “kusansabana” ku bwami bwali mbere yabwo.
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.
Na hino ka, navona ena raivotu ni bogi, ka raica mada, e dua na manumanu ni valu na kena ikava, e vakadomobula ka rerevaki, ka kaukauwa sara vakalevu; ka sa tu vua na batigusu lelevu ni kaukamea: sa kania ka vorolaka vakamatailalai, ka buturaka na vo ni ka ena yavana: ka sa duidui mai na manumanu ni valu kecega sa liu e matana; ka sa tu vua e tini na ivu…. Ia au sa via kila na ka dina me baleta na manumanu ni valu na kena ikava, ka sa duidui mai vei ira kece na kena vo, ka rerevaki vakalevu sara, ka sa kaukamea na batigusu, ka parasa na ivakaso; ka kania, ka vorolaka vakamatailalai, ka buturaka na vo ni ka ena yavana; Kei na vuku ni ivu e tini sa tu ena uluna, kei koya tale sa tubu cake mai, ka lutu e matana e tolu; io, me baleta mada ga na ivu ko ya sa tu kina na mata, kei na gusu sa vosataka na ka lelevu sara, ka sa dokai cake na kena irairai vei ira na kena itokani. Taniela 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.
Danyeri sapta sura tata mandala khemong nago, rome pira khe da “diverse” se, adom khemong nago-nga pira ma. Yadi sura nita-nga “little horn” khriya Siria-nga horn-ra (Antiochus Epiphanes) thao-ji extension she, adom diverse me she. Sapta sura-nga Rome-ra maŋa khe dakhinai khemong nago lion, bear, ar leopard se, ari eboi prakritire thangba jantu khan she; kintu iron dant ar brass nakh thiba aniya nita-nga khorong khemong nago-ji, khaba-khori devour khorong nago-ra pratika sheba prakritire ekhana jantu Danyeri mishi me she. Adom diverse she. Sura nita-nga “little horn”, pira pungo ar pakhna khan-ra pratinitto kora area khan-nga majira ulai she, aru horn khan ba notable khan-nga majira me she.
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.
Danyeli sura ya munane yasema kwamba, “katika wakati wa mwisho wa ufalme wao, wakosaji watakapofikia ukamilifu, mfalme mwenye uso mkali, mwenye kufahamu mafumbo, atasimama.” Katika “wakati wa mwisho wa ufalme wao” (Ugiriki, ambao ulikuwa umevunjika na kuwa falme nne), wakati “wakosaji watakapofikia ukamilifu,” mfalme mpya angesimama.
“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.
“Kiisi chalo kyosi chi̱hika pa chinyi cha milimo, chakwechiwemo lusakilo lwa kukala pa nsi, pakuti chisumino chiwoneke kana chikafikilishe ifipange fya Mulolela ne Mwaisala. Ubusokololo bwalondele ukwiima no kutwalilila kwa ma bufumu makulu aya pa nsi—Babuloni, Medo-Persia, Girisi, na Roma. Kuli cila cimo pali ifi, nga filya fine no ku nko isha maka ayanono, lyashi lya kale lyaisungulwila limo line. Cila cimo cali ne nshita yakwe iya kweshiwa; cila cimo caliponene, ubukata bwaciko bwalifumapo, amaka yakwe yalishilile.” 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.
لە کۆتایی («کاتی دوایی»)ی شانشینی یۆنان، کاتێک پەیمانەی کاتی تاقیکردنەوەیان پڕ بووبێت («کاتێک یاخیبووان تەواو دەبن»)، «پاشایەکی ڕووخساری توند» هەڵدەستێت. ئەو پاشایە «وتە نادیارەکان» تێدەگات، چونکە زمانی تەواو جیاواز لە عیبریی جولەکەکان یان یۆنانیی شانشینی پێشوو دەدوێت، چونکە لاتینی دەدوێت. موسا ئەو شانشینییەی دیاری کردبوو وەک ئەو نەتەوەیەی کە گەمارۆی ساڵانی 66 تا 70 زایینی دەهێنێت، لەوێدا لەگەڵ شتانێکی تر، برسیەتییەکە هەندە ترسناک بوو کە جولەکەکان بۆ مانەوە منداڵەکانی خۆیان دەخوارد.
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 sababu 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 atawatuma 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 juu yako taifa litokalo mbali, kutoka mwisho wa dunia, kwa kasi kama tai arukavyo; taifa ambalo lugha yake hutaielewa; taifa lenye uso mkali, lisilomheshimu mzee, wala kumwonea kijana huruma; nalo litakula uzao wa ng’ombe wako, na mazao ya nchi yako, hata utakapokuwa umeangamizwa; nalo halitakuachia nafaka, wala divai, wala mafuta, wala ongezeko la ng’ombe wako, wala makundi ya kondoo wako, hata litakapokwisha kukuangamiza. Nalo litakuhusuru katika malango yako yote, hata kuta zako zilizo juu na zenye maboma zishuke chini, ambazo ulizitumainia, katika nchi yako yote; nalo litakuhusuru katika malango yako yote katika nchi yako yote, aliyokupa BWANA, Mungu wako. Nawe utakula uzao wa mwili wako mwenyewe, nyama ya wana wako na ya binti zako, aliokupa BWANA, Mungu wako, katika mazingiwa 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.”
Mu me Daniel kapitulo kabiri, ubwami bwa kane bwerekanywe n’“icyuma,” kandi Mose yagaragaje “ishyanga” ryari gushyira “ingogo y’icyuma” ku Bayuda. Iryo “shyanga” ryari “kurimbura” Abayuda, kandi ryari kuba rifite umuvuduko nk’uw’inkona, ari na yo kimenyetso cy’i Roma. Ryari kuba “ishyanga” “ururimi warwo utazumva,” kuko ururimi rwarwo rwari kuba “amagambo y’umwijima” ku Bayuda. Ryari kuba “ishyanga rifite uburakari bwo mu maso” nk’uko byasobanuwe muri Daniel kapitulo munani ko ari “umwami ufite uburakari bwo mu maso.” Kandi mu “kugotwa” kwa Yerusalemu Abayuda bariye “abahungu n’abakobwa” babo.
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.”
Miller alitambua Roma ya kipagani kuwa ndiyo ile nguvu iliyotabiriwa na Musa, na kuwa ndiyo ufalme wa nne wa “chuma” wa Danieli mbili, na lile “taifa” lililosema Kilatini, si Kiebrania wala Kigiriki. Miller hakufanya tofauti yo yote kati ya ufalme wa nne na wa tano wa unabii wa Biblia, kwa maana kwake yote mawili yalikuwa tu Roma. Kwa hiyo, baada ya Roma ya kipagani kusimama katika aya ya ishirini na tatu, hangeweza kuona tofauti inayowakilishwa katika aya ya ishirini na nne. Katika maono hayo pembe ndogo ilikuwa imebadilika-badilika kutoka jinsia ya kiume hadi ya kike kisha ya kiume kisha ya kike katika aya ya tisa hadi ya kumi na mbili, na aya ya ishirini na tatu hutambulisha tabia za kinabii za Roma ya kipagani, tafsiri ya Gabrieli katika aya ya ishirini na nne hubadilika kuwa Roma ya kike. Ile nguvu katika aya ya ishirini na nne ilipaswa kuwa na “uwezo mkuu,” “lakini si kwa nguvu zake mwenyewe; naye ataangamiza kwa ajabu, naye atafanikiwa, na kutenda, naye atawaangamiza wenye nguvu na watu watakatifu.”
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.
Roma ya Upapa ilipaswa kupewa nguvu za kijeshi za Roma ya kipagani, nayo ingewaharibu watu wa Mungu kwa muda wa miaka elfu moja mia mbili sitini, tangu mwaka 538 hadi 1798. Ingeharibu “kwa namna ya ajabu,” kwa maana ndiye mnyama ambaye ulimwengu wote “humstaajabia,” nayo ndiyo ile mamlaka ambayo “ingetenda na kufanikiwa” mpaka ghadhabu ile ya kwanza, ambayo ilikuwa “imeamriwa” ikome katika mwaka 1798, itimie.
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.
ئەمجا لە ئایەتی بیست و پێنجدا، جبرائیل بەردەوام دەبێت لەو جوڵانەوەیەی کە لە ئایەتەکانی پێشوو، کە بۆ دانیال ڕوونکردنەوەی دەکرد، دامەزرابوو، و دیسان ڕوو دەکاتە ڕۆمای بتپەرست؛ ئەوەی کە بە جۆرێکی جیاواز لە «سیاسەت»، ئیمپراتۆرییەکەی خۆی کۆکردەوە، وەک هەموو مێژوونووسان شایەتی دەدەن. «فێڵ»ی ڕۆمای بتپەرست ئەوە بوو کە نەتەوەکان هانبدات بۆ ئەوەی بپیونن بە ئیمپراتۆرییە فراوانبووەکەی، و بەڵێنی ئاشتی و ئاوەدانیی بەکاردەهێنا بۆ بنیاتنانی ئیمپراتۆرییەکە، بە پێچەوانەی ئیمپراتۆرییە پێشووەکان کە تەنها بە هێزی سەربازی درووست کرابوون. هەروەها ڕۆمای بتپەرست دەبوو «هەستێتە سەر سەرۆکی سەرۆکان»، هەروەک ئەوەی کرد کاتێک مەسیحی لەسەر خاچی کەلڤاری دابنێ.
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).
Paşê Cebrâîl mijara her du dîtinên ku ji bo Danyêlê şîrove dikir, bi vê yekê diyar dike ku dîtina “mareh”ê ya xuya-bûnê (du hezar û sê sed roj) rast bû, û ku dîtina “chazon”ê ya pêl-danê li ser perestgehê û li ser leşkerê bi destê Romaya pagan û Romaya papal divê “were girtin (morkirin),” “ji bo gelek rojan” (heta dema dawiyê di 1798-an de).
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.
Bwanyuma Daniyeli yararwaye iminsi runaka, hanyuma asubira ku murimo, ariko ntiyari acyumva neza iyerekwa rya “mareh”, ari ryo yerekwa Gaburiyeli yari yategetswe kumusobanurira. Ni cyo cyatumye Gaburiyeli agaruka mu gice cya cyenda, kugira ngo arangize umurimo we wo gutuma Daniyeli yumva iyerekwa rya “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.
Kwa Daniel isura ya cyenda, Daniel yari arimo yiga Ijambo ry’ubuhanuzi, maze aza gusobanukirwa abinyujije mu nyandiko za Mose na Yeremiya. Yeremiya yari yaragaragaje ko ubutware bw’ukunyagirwa yari arimo bwari kuzamara imyaka mirongo irindwi.
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.
Na nchi hii yote itakuwa ukiwa na kitu cha kushangaza; na mataifa haya yatamtumikia mfalme wa Babeli miaka sabini. Tena itakuwa, miaka hiyo sabini itakapokamilika, nitamwadhibu mfalme wa Babeli, na taifa lile, asema Bwana, kwa ajili ya uovu wao, na nchi ya Wakaldayo; nami nitaifanya kuwa ukiwa wa milele. Yeremia 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.
Kulingana na Musa, ule utekwa katika nchi ya adui ungelingana na wakati ambao nchi ingeifurahia Sabato zake.
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.
Û ez dê welat bînim xerabiyê; û dijminên we yên ku tê de rûdinin, ji wê matmayî bimînin. Û ez ê we di nav neteweyên biyanî de belav bikim, û piştî we şûr derxim; û welatê we dê xerab bibe, û bajarên we wê viran bibin. Hingê welat dê ji Şemiyên xwe kêfxweş bibe, heta ku ew xerab maye û hûn li welatê dijminên xwe ne; belê wê demê welat dê bêhneve, û ji Şemiyên xwe kêfxweş bibe. Heta ku ew xerab maye, wê bêhneve; ji ber ku di Şemiyên we de, dema ku hûn li ser wê rûdiniştin, ew bêhne nedida. Leviticus 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.
Danyeli akafahamu kutoka katika Neno la Mungu la kinabii, kwa ushahidi wa mashahidi wawili, kwamba watu Wake walikuwa wametawanywa katika nchi ya adui, wakati ambapo nchi ingeifurahia sabato zake. Alielewa kile ambacho mwandishi wa Mambo ya Nyakati alikielewa kuhusu miaka sabini ya Yeremia.
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 wale waliokuwa wameokoka kutoka upanga akawachukua mateka mpaka Babeli; nao wakawa watumishi wake na wa wanawe mpaka kutawala kwa ufalme wa Uajemi; ili kulitimiza neno la Bwana kwa kinywa cha Yeremia, hata nchi ilipokuwa imezifurahia sabato zake; kwa maana muda wote ilipokuwa ukiwa ilishika sabato, hata miaka sabini ikatimia. Basi katika mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili neno la Bwana lililonenwa kwa kinywa cha Yeremia litimie, Bwana akauamsha moyo wa Koreshi mfalme wa Uajemi, hata akatangaza habari katika ufalme wake wote, tena akaiandika pia, akisema, Haya ndiyo asemayo Koreshi mfalme wa Uajemi, Falme zote za dunia amepewa mimi na Bwana, Mungu wa mbinguni; naye ameniamuru nimjengee nyumba katika Yerusalemu, ulioko Yuda. Ni nani miongoni mwenu katika watu wake wote? Bwana, Mungu wake, na awe pamoja naye, naye na akwee. 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.
Daniyêl têgihişt ku heftê salên belavbûna Ermiya li welatê dijmin, dema ku ax bi şemiyên xwe re xweş dibû, li ser nifirê “heft caran” di Levitîk 26 de ava bûye; û bi itaatê vê têgihiştinê, ew çareya fermandarîkirî ya li wir ji bo wan kesan ku di dawiyê de ji rewşa xwe ya belavbûyî hişyar dibin, bi cih anî.
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.
لەسەر ئەوانەی لە ئێوەدا ماون و زیندوون، لاوازی و ترسێک دەخەمە ناو دڵەکانیان لە خاکی دوژمنەکانیاندا؛ دەنگی گەڵایەکی لەرزێنراو دەیانهاوێت؛ ئەوانیش وەک لە شمشێر هەڵدێن ڕادەکەن، و دەکەون، هەرچەندە کەسێکیش بەدوایاندا نەبێت. یەک بەسەر یەکدا دەکەون، وەک ئەوەی لەبەردەم شمشێر بن، هەرچەندە کەسێکیش بەدوایاندا نەبێت؛ و ئێوە هیچ هێزێکتان نابێت بۆ ئەوەی لەبەردەم دوژمنەکانتاندا بوەستن. لەنێو نەتەوە بێگانەکاندا لەناودەچن، و خاکی دوژمنەکانتان دەتانخواتەوە. ئەوانەش لە ئێوەدا ماون، لە خاکی دوژمنەکانیاندا بەهۆی تاوانی خۆیان وردەوردە لەناودەچن؛ هەروەها بەهۆی تاوانەکانی باوباپیرانیانیش لەگەڵیاندا وردەوردە لەناودەچن. ئەگەر دان بە تاوانی خۆیان و تاوانی باوباپیرانیاندا بنێن، بەو یاخیبوونەی یاخیبوویان لە دژی من، و هەروەها بەوەش کە بە پێچەوانەی مندا ڕۆیشتوون؛ و بەوەش کە منیش بە پێچەوانەی ئەواندا ڕۆیشتووم، و هێناومنانەتە ناو خاکی دوژمنەکانیان؛ ئەگەر ئەوسا دڵە خەتەنەنەکراوەکانیان شک بێت، و ئەوسا سزاى تاوانی خۆیان قبوڵ بکەن: ئەوا من پەیمانی خۆم لەگەڵ یعقوب بە یاددەهێنمەوە، هەروەها پەیمانی خۆم لەگەڵ ئیسحاق، و پەیمانی خۆم لەگەڵ ئیبراهیمیش بە یاددەهێنمەوە؛ و خاکەکەش بە یاددەهێنمەوە. خاکەکەش لێیان بەجێدەهێڵرێت، و سەبتەکانی خۆی چێژ لێوەردەگرێت، لەو ماوەیەدا کە بێ ئیشتیایان وێران دەبێت؛ و ئەوان سزاى تاوانی خۆیان قبوڵ دەکەن؛ چونکە، بەڕاستی چونکە، حوکمەکانم سووک شمارد، و گیانیان لە فەرزەکانم بێزار بوو. بەڵام لەگەڵ هەموو ئەمانەش، کاتێک لە خاکی دوژمنەکانیاندا بن، من فڕێیان نادەمەوە، نە لێیان بێزار دەبم بۆ ئەوەی تەواو لەناویان ببرم، و پەیمانەکەم لەگەڵیان بشکێنم؛ چونکە من یەزدانی پەروەردگاری ئەوانم. بەڵام لە پێناوی ئەواندا پەیمانی باوباپیرانیان بە یاددەهێنمەوە، ئەوانەی لەبەردەم چاوی نەتەوە بێگانەکان لە خاکی میسرەوە هێنامنە دەرەوە، تا ببمە خودایان: من پەروەردگارم. ئەمانە فەرز و حوکم و یاساکانن، کە پەروەردگار لەنێوان خۆی و نەوەکانی ئیسرائیلدا لە شاخی سینا بە دەستی موسادا داینان. لاویان 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.
Ji ber ku dua de Daniel de, dua wî her hêmanê şîreta ji bo wan ên ku xwe belavbûyî di welatê dijmin de dibînin, li ber çavan dike. Divê ew dua bi duaya wî ya di berga duyan de were hevaheng kirin, ji ber ku bi hev re ew nûneriya duaya wan ên di berga yanzdehan a Vahiyê de dikin, yên ku mirî li kolananê wî bajarê mezin yê Sodom û Misrê bûn, û ku dibînin ku ew jî hatibûn belav kirin. Gava Daniel duaya xwe bi dawî dike, Gabriel vedigere da ku karê ravekirina dîtina “mareh” biqedîne, wekî ku Ruhê Pîroz dixwaze ji bo her du şahidên berga yanzdehan a Vahiyê pêk bîne.
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 njozi hapo mwanzo, akiruka upesi sana, aliniguza karibu na wakati wa sadaka ya jioni. Naye akanifahamisha, akasema nami, na kusema, Ee Danieli, sasa nimetoka nije nikupatie hekima na ufahamu. Danieli 9:20–22.
We will continue this study in the next article.
Hi ayi xwendzro leyi eka xihloko lexi landzelaka.
“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.
“Emberî ketina Babilonê, dema ku Danyêl li ser van pêxemberiyan di fikrê xwe de bû û ji Xwedê têgihiştineke deman dixwest, rêzeke dîtinan jê re hat dayîn di derbarê rabûn û ketina padîşahiyan de. Bi dîtina yekemîn, wekî ku di beşa heftemîn a pirtûka Danyêl de hatiye tomar kirin, şiroveyek jî hat dayîn; lê her tişt ji bo pêxember eşkere nehat kirin. Wî di derbarê ezmûna xwe ya wê demê de nivîsand, ‘Ramanên min gelek min aciz kirin,’ ‘û rengê rûyê min di min de guherî: lê min ev yek di dilê xwe de parast.’ Danyêl 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.
Bipeta bereso mu kumbula, ulutanga lumbi lwakabikwa pa byabulesa bya bipindi byakutala; kabiji pa kuzhika kwa yino kumbula mumo Daniyeli waumvwine “musalula umo waamba, ne musalula mukwabo waambile ku uyo musalula waambanga ati, Kumbula ikekala ntanda ka?” Daniyeli 8:13. Mwandu wapeweshiwe, “Kufika ku mazuba amakana abili ne makumi asatu; pano apo kipamo kikasangululwa” (vesi 14), wamuzwishe bukole. Na muchima wonse walombolwelenga bupilibulo bwa kumbula. Kechi waumvwine bulongo mutundu wakukwatankana uli pakati pa myaka makumi musanvu ya butapwa, byawambwilwe kupichila muli Yeremiya, ne myaka amakana abili ne makumi asatu iyo mu kumbula waumvwine mutumwa wa mwiulu waamba ati ikapita kasa kabula kusangululwa kipamo kya Lesa. Malaika Gaburieli wamupeshe bupilibulo bwa kipimo; nansha byonkabyo, pano muprofita paumvwine mashiwi ati, “Kumbula … ikekala ya mazuba avula,” wawele pashi. “Amiwa Daniyeli nawele pashi,” byo alemba pa bya byamumwekela, “ne kuuba ne ndalwale mazuba amwe; panyuma naikile, ne kubomba milimo ya mfumu; kabiji natonyangile pa kumbula, pacheche ne kwajinga nanshi umwe wa kwi yumvwa.” Vesi 26, 27.
“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.
“Ku Israyele ngw’akiliire ku mutima, Daniele asomere nate ubuhanuzi bwa Yeremiya. Bwari bweruye cyane—bweruye cyane ku buryo yasobanukiwe, abiheshejwe n’ubu buhamya bwanditswe mu bitabo, ‘umubare w’imyaka, ijambo ry’Uwiteka ryaje kuri Yeremiya umuhanuzi, yuko azasohoza imyaka mirongo irindwi yo kurimbuka kwa Yerusalemu.’ Daniyeli 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.
“Ufunuo wa unabii ukiwa ndio msingi thabiti wa imani yake, Danieli alimsihi Bwana kwa ajili ya kutimizwa upesi kwa ahadi hizi. Alisihi ili heshima ya Mungu ihifadhiwe. Katika ombi lake alijitambulisha kikamilifu na wale waliokuwa wamepungukiwa na kusudi la Mungu, akiungama dhambi zao kana kwamba ni zake mwenyewe.” Prophets and Kings, 553, 554.