We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
A re simolola go sekaseka pono ya bofelo ya ga Daniele ka go dirisa molao o o emetsweng ke Alfa le Omega, o o supang gore ka tsotlhe tsotlhe O tlhola a kaya bokhutlo ka tshimologo. Jalo Belteshasare, yo e leng Daniele mo temaneng ya ntlha thata ya pono ya bofelo ya ga Daniele, le ene o ne a tla emelwa mo karolong ya bofelo ya yone pono eo eo tshwanang. Re setse re lemogile gore Belteshasare o emela batho ba kgolagano ya Modimo ba malatsi a bofelo, ba ba tlhaloganyang “chazon,” e leng pono ya histori ya boperofeti, jaaka go emetswe ke lefoko “thing,” mo temaneng ya ntlha. Pono eo ya histori ya boperofeti ke “dinako di supa,” tsa Lefitiko masome a mabedi le borataro tse di lekanang le dingwaga di le dikete tse pedi, di le makgolo a matlhano, le masome a mabedi. Belteshasare gape o tlhaloganya “vision” mo temaneng ya ntlha, e leng pono ya “mareh” ya dingwaga di le dikete tse pedi le makgolo a mararo, e e emelang go bonagala ga Keresete ka tshoganyetso.
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
뎨니엘 12장에서 다니엘은 첫째 천사의 운동과 또한 셋째 천사의 운동을 나타내는데, 이는 두 운동이 모두 열 처녀의 비유를 성취하기 때문이다. 12장에는 적어도 다섯 가지 진리가 있는데, 그것들은 밀러파 운동의 일부였으며, 동시에 셋째 천사의 운동도 반드시 경험하고 이해해야 할 진리들을 나타낸다. 두 운동은 모두 열 처녀의 비유를 성취하며, 두 운동에 속한 슬기로운 처녀들은 그 예언적 사실을 이해해야 한다. 두 운동은 모두 밀러가 인도함을 받아 처음으로 인식하게 된 첫 번째 예언적 진리, 곧 레위기 26장의 “일곱 때”로 표상된 진리를 이해해야 한다. 나머지 세 가지 평행한 경험과 이해는 그 장의 마지막 몇 절에서 발견된다.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
आणि ज्या वेळेपासून नित्य अर्पण काढून टाकले जाईल, आणि उजाड करणारी घृणास्पद गोष्ट उभी केली जाईल, त्या वेळेपासून एक हजार दोनशे नव्वद दिवस होतील. धन्य तो, जो धीराने वाट पाहतो आणि एक हजार तीनशे पंचेचाळीस दिवसांपर्यंत पोहोचतो. परंतु तू शेवटापर्यंत आपल्या मार्गाने जा; कारण तू विसावा घेशील, आणि दिवसांच्या शेवटी आपल्या वाट्याला उभा राहशील. दानियेल 12:11–13.
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
Boka roo Boitshepo, batho ba masalela ba Modimo ba na le ditshobotsi tse tharo tse kgolo tsa boporofeta. Ba boloka ditaelo tsa Modimo, ba na le tumelo ya Jesu mme ba tshegetsa Mowa wa Boporofeta.
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
အဲဒီအခါ သူက ငါ့အား၊ “ရေးလော့၊ သိုးသငယ်၏ မင်္ဂလာဆောင်ညစာပွဲသို့ ဖိတ်ခေါ်ခြင်းခံရသောသူတို့သည် မင်္ဂလာရှိကြ၏” ဟု ဆို၏။ ထို့နောက် သူက ငါ့အား၊ “ဤစကားတို့သည် ဘုရားသခင်၏ မှန်ကန်သော စကားများဖြစ်ကြသည်” ဟု ဆို၏။ ထိုအခါ ငါသည် သူ့ကို ကိုးကွယ်ရန် သူ၏ခြေတော်အနီး၌ လဲကျ၏။ သို့သော် သူက ငါ့အား၊ “မပြုလော့။ ငါသည် သင်၏ အမှုတော်ဆောင်ဖော်ဖြစ်၏။ ယေရှု၏ သက်သေခံချက်ကို ကိုင်စွဲထားသော သင်၏ ညီအစ်ကိုတို့နှင့်လည်း တူညီ၏။ ဘုရားသခင်ကိုသာ ကိုးကွယ်လော့။ အကြောင်းမူကား ယေရှု၏ သက်သေခံချက်သည် ပရောဖက်ပြုခြင်း၏ ဝိညာဉ်ဖြစ်၏” ဟု ဆို၏။ ဗျာဒိတ်ကျမ်း ၁၉း၉၊ ၁၀။
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
Millerites zi ankhual takin an hriat chu “the daily,” Daniel lehkhabu-a hmuh hi paganism a entir tih leh “the daily” “lak bo” a ni hun chu kum 508 a ni tih kha a ni. Chu thutak chu hnawl a nih chuan “Isua thu testify-na” thuneihna chu hnawl a ni ang; chu chu “Prophecy Thlarau” a ni a, Prophecy Thlarau chuan “the daily” an hriat danah Millerites-te chu an dik tih chiang takin a hrilh a ni.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Bong ke ile ka bona mabapi le ‘Daily,’ hore lentsoe ‘sacrifice’ le ile la eketsoa ka bohlale ba motho, ’me ha le hlahe temaneng; le hore Morena o ile a fana ka kutloisiso e nepahetseng ea taba ena ho ba ileng ba fana ka mohoo oa hora ea kahlolo. Ha bonngoe bo ne bo le teng, pele ho 1844, hoo e ka bang bohle ba ne ba kopane tabeng ea kutloisiso e nepahetseng ea ‘Daily;’ empa ho tloha ka 1844, pherekanong, maikutlo a mang a ile a amoheloa, ’me lefifi le pherekano tsa latela.” Review and Herald, November 1, 1850.
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
Millerit naka simin ka, paganism gi pa khuang ciangin papacy a thuneihna a kaihnak ding a donhnak cu kum 538 ah si loh dingin, kum 508 ah lakin a phiarh zo ti an theih. Millerit naka cu an dik, asinain an hngalhnak cu a tlamtling lo. Pathian ni netabik minung, cang 1 sungah Belteshazzar in a aiawhmi pawl, kum 508 in 538 tiang hi, Khrih hringnun sungah A baptisma ah thuneihnak a hmuh hlan ih kum sawmthum ralrin le timhciahnak a ummi thu-in a rak khihhmuh cia mi profet caan a si ti an hmuh ding. Culei profet caan cu 1776 in 1798 tiang profet caan khal a aiawh ve ti an hmuh ding; cun cui caan pathum hmuahhmuah cun 2001 kum September 11 ni ah a thokmi, le a lo ding nai Sunday law ah a dongmi, sangkhatli le pali rual an sinnak hminsin caan an aiawh thluh ti an hmuh ding.
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
वेल्हाजोल्हो १२ वें अध्यायांत, दानियेल मिलेराइट्साचें प्रतिनिधित्व करता आनी बेल्तेशस्सारान प्रतिनिधित्व केल्ल्यांमदीं जे पांच म्हत्वाचें सत्यां आनी अनुभव आसा, तें पुनरावृत्त जावपाचें आसा. मिलेराइट्सांचें तिसरें सत्य आनी अनुभव म्हणल्यार “ ‘daily’ विषयी योग्य दृष्टिकोन, … न्यायाच्या वेळेचो हुंकार दिवपी लोकांक … प्रभून दिल्लो.” त्या सत्याक नाकारप म्हणजे एलेन व्हाइट यांच्या लिखाणाक नाकारप, जें भविष्यवाणीचो आत्मा आसा. मिलेराइट्सांचें चौथें सत्य आनी अनुभव, आनी तिसऱ्या देवदूताचे संदेशवाहकांचे, म्हणल्यार तेरा शें पस्तीस वर्सांची भविष्यवाणी, जी त्या वर्सांत सुरू जाली ज्या वर्सांत “the daily” काडून घेतलें, 508 त.
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
Bermula pada tahun 508, seribu tiga ratus tiga puluh lima tahun membawamu kepada 1843, tetapi bukan sekadar 1843, kerana nubuatan itu sebenarnya menunjukkan tepat kepada hari yang paling akhir dalam tahun 1843, kerana ia menyatakan, “Berbahagialah dia yang menantikan, dan sampai kepada seribu tiga ratus tiga puluh lima hari itu.” Perkataan Ibrani yang diterjemahkan sebagai “sampai,” ialah “naga,” dan ertinya “menyentuh”, atau “meletakkan tangan pada”. Oleh itu, nubuatan itu bermaksud, “berbahagialah dia yang menantikan, dan” menyentuh atau meletakkan tangan pada 1843.
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
Kéyahgo adiikáago nąhką́ą́go inéí Millerite nitsíniiyiígíí biniiyé, bílaʼ ashkii dineʼéígíí tʼáá ajiłiiʼígíí, hózhǫ́ǫ́gi ádaałkaiígíí nisinígíí, ánííníłtiʼígíí bikááʼgi daʼdeesdzáhígíí biniiyé hólǫ́. Áádóó Millerite dineʼéígíí “ánííníłtiʼígíí bikááʼgi daʼdeesdzáhígíí” biniiyé ádaałkaiígíí, naaltsoos bíł hazʼą́ą́gi ten virgins yee haneʼígíí dóó Habakkuk chapter two bee hazʼą́ą́gi yee atah nisinígíí yáhootʼééłgo, tʼáá shǫ́ǫ́dí haneʼ hólǫ́go biniiyé hózhǫ́ǫ́go ałtsʼíísgo bee nitsáhákees. Kʼad áádóó éí daʼdeesdzáhígíí bikááʼgi, tʼáá íiyisí “parable” yee haneʼígíí biyiʼ ádaʼdiitʼį́į́łgo nisin, dóó nihá áłtsé hwiináhásdlį́į́ʼgo anííníłtiʼígíí “yádaatʼeeh” doo. Daʼdeesdzáhígíí bikááʼgi dóó biniiyé tʼáá áko łąʼ yáhootʼéego nihá daʼdeelkaahígíí, twenty-three hundred years 1843gi nihaʼádaaltsoosgo łaʼ yáhootʼééłgo nisinígíí bee éí adinídíín, tʼáá nihá áko anííníłtiʼígíí 1844 biniiyé yáhootʼééł. Biyázhí nisinígíí ádáhodíílnihgo éí 1843 bee hwiináhásdlį́į́ʼgi Christ doo náádááhígíí baa nitsáhákees dóó anáhootʼį́į́łígíí bee ádaʼdiilyeedgo hólǫ́. Biyázhí yádiłhiłígíí dóó tʼáá nihá áko éí biyiʼ ádaałkaiígíí baa hózhǫ́ǫ́go bee nahalinígíí, tʼáá ajiłiiʼígíí 1843 year yázhį́į́hgo bikááʼgi hólǫ́, éí 1844 “touches” nisin, áádóó “cometh to” biniiyé yáhootʼééł.
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
Pengalaman kekecewaan yang pertama, sebagai penggenapan perumpamaan tentang sepuluh anak dara, dipahami dan diulangi dalam diri mereka yang diwakili oleh Beltesyazar. Kebenaran dan pengalaman yang kelima yang akan diakui oleh mereka yang diwakili oleh Beltesyazar ialah bahwa pada “akhir zaman”, Daniel akan “berdiri pada bahagiannya”.
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
“Danʻel telah berdiri di bagiannya sejak meterai itu dibuka dan terang kebenaran telah bercahaya atas penglihatannya. Ia berdiri di bagiannya, membawa kesaksian yang harus dipahami pada akhir zaman.” *Sermons and Talks*, jilid 1, 225, 226.
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
Milleriteng chu banga ah theihna a pung khan tihfaihna leh thiantharna hna an tuar a, chu theihna chu 1798-a Daniel cabu khelh a nih hnuah a lo chhuak ta a ni. Belteshazzar-a entir hna pawh 1989-a Daniel cabu khelh a nih hnuah a lo chhuak theihna pungin tihfaihna leh thiantharna chu an tuar ve ang. Anni chuan Daniel cabu hi mi za leh pali sawm leh pali sang seal-na ah hman atan tum bik a nei tih pawh an hria ang.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“மனிதனொருவருக்குச் செய்யும்படியாகத் தேவன் ஒரு விசேஷமான வேலையை அளிக்கும்போது, தானியேல் செய்ததுபோல் அவன் தன் பங்கிலும் இடத்திலும் நிலைத்திருந்து, தேவனுடைய அழைப்பிற்கு பதிலளிக்கத் தயாராகவும், அவருடைய நோக்கத்தை நிறைவேற்றத் தயாராகவும் இருக்க வேண்டும்.” Manuscript Releases, volume 6, 108.
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
ကနဦး လာအိုဒိကဲယာအဖွဲ့ဝင်များဖြစ်ခဲ့သူများအနေဖြင့်၊ ဗေလတရှဇာဖြင့် ကိုယ်စားပြုထားသူတို့သည် နောက်ဆုံးပြန်လည်နိုးထမှုကို ပြည့်စုံစေသည်မှာ တစ်အုပ်တည်းဖြစ်သော ဒാനီယေလကျမ်းနှင့် ဗျာဒိတ်ကျမ်းတို့အားဖြင့် ဖြစ်ကြောင်းကို အသိအမှတ်ပြုကြလိမ့်မည်။
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
“Apabila kitab Daniel dan Wahyu difahami dengan lebih baik, orang percaya akan mengalami suatu pengalaman keagamaan yang sama sekali berbeza... Satu perkara pasti akan difahami daripada pengkajian kitab Wahyu—iaitu bahawa hubungan antara Tuhan dengan umat-Nya adalah erat dan pasti.” The Faith I Live By, 345.
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
Sebagai bekas orang Laodikia, mereka akan telah mengenali keadaan Laodikia mereka, dan menyedari bahawa secara rohani mereka sama matinya seperti sebuah lembah tulang-tulang kering; dan sebagai respons terhadap kesaksian yang terus-terang mengenai keadaan mereka yang mati dan sesat, mereka akan menyedari keperluan untuk hidup sebagai keutamaan yang pertama.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“ꞌZin dik tak takna leh Pathian hriatna dik tak inkan zinga thar lehna chu kan mamawh zawng zawng zinga a ropui ber leh a hmanhmawh ber a ni. Hei hi zawng tûrin kan hna hmasa ber a ni ang.” Selected Messages, book 1, 121.
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
Tlakiso ya Baebele ke gore mongwe le mongwe yo o batlang, o tla bona, mme Moya o o Boitshepo o tla mo kaela gore a tlhaloganye gore ke dibuka tsa Daniele le Baebele ya Tshenolo tse di tlisang tsosoloso e e tlhokegang.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Apabila kita sebagai suatu umat memahami apa ertinya buku ini bagi kita, suatu kebangunan besar akan kelihatan dalam kalangan kita.” Testimonies to Ministers, 113.
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
পাসলিদানিয়েলের শেষ দর্শনের পরিসমাপ্তি, যেমন দ্বাদশ অধ্যায়ে উপস্থাপিত হয়েছে, সেই অভিজ্ঞতাকে নির্দেশ করে যা ঈশ্বরের অন্তিম-সময়ের বিধিবদ্ধ প্রজাকে উৎপন্ন করে; এই প্রজা শেষ দর্শনের প্রথম পংক্তিতে বেল্তশৎসর দ্বারা উপস্থাপিত হয়েছে। সেখানে দানিয়েল, বেল্তশৎসররূপে উপস্থাপিত হয়ে, তেইশ শত দিনের অভ্যন্তরীণ দর্শন এবং দুই হাজার পাঁচ শত বিশ বছরের বহিঃস্থ দর্শন—উভয়ই বুঝতে পারেন। তিনি “বিষয়” এবং “দর্শন”—উভয়ই বোঝেন। তিনি chazon দর্শন এবং mareh দর্শন বোঝেন। তিনি পবিত্রস্থান ও বাহিনীর পদদলিত হওয়া, এবং পবিত্রস্থান ও বাহিনীর পুনঃস্থাপন—উভয়ই বোঝেন। তিনি উলাই এবং হিদ্দেকেল নদীর দর্শন—উভয়ই বোঝেন।
We will continue this study in the next article.
Kita akan melanjutkan kajian ini dalam artikel berikutnya.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
“हो भगवानको वचनको अझ धेरै निकट अध्ययनको आवश्यकता छ; विशेषतः दानिय्येल र प्रकाशलाई हाम्रो कार्यको इतिहासमा पहिले कहिल्यै नभएको गरी ध्यान दिइनुपर्छ। रोमी शक्ति र पोपसत्ताको सम्बन्धमा केही विषयहरूमा हामीले कम भन्नुपर्ने हुन सक्छ; तर पवित्र परमेश्वरको आत्माको प्रेरणाद्वारा अगमवक्ताहरू र प्रेरितहरूले जे लेखेका छन्, त्यसतर्फ हामीले ध्यान आकर्षित गर्नुपर्छ। पवित्र आत्माले, भविष्यवाणी दिनुमा पनि र चित्रित गरिएका घटनाहरूमा पनि, कुराहरूलाई यसरी स्वरूप दिनुभएको छ कि मानव साधन दृष्टिबाट ओझेलमा रहोस्, ख्रीष्टमा लुकाइयोस्, र स्वर्गका प्रभु परमेश्वर तथा उहाँको व्यवस्थाको महिमा उच्च पारियोस्। दानिय्येलको पुस्तक पढ। त्यहाँ प्रतिनिधित्व गरिएका राज्यहरूको इतिहासलाई बुँदाबुँदामा स्मरण गर। राजनेताहरू, परिषद्हरू, शक्तिशाली सेनाहरूलाई हेर, र देख कि मानिसहरूको घमण्डलाई नम्र तुल्याउन तथा मानव महिमालाई धुलोमा मिलाइदिन परमेश्वरले कसरी कार्य गर्नुभयो….”
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
“Krangeng a Daniel a∙gipa seng∙aniara Isoloni man∙gimin ong∙a, aro iara mongsongbate ia bon∙kamgipa salrangna on∙gimin ong∙aha. Ulai aro Hiddekelni chisolo, Shinarni dal∙gipa chibimarango, ua nikgimin katchinikani-rang da chubatsroroenggipa ong∙engaha, aro pilak agansoanirang saljanggija chu∙sokna re∙baenggen.”
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
“Tadua hal ehwal bangsa Yahudi ketika nubuat Daniel diberikan.
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
“Hụn hunnak Bible sim dingin hun tamzaw pe ding hihang. Thu kammal hi a dingin i telh bangin i thei lo. Thuphuan Bu hian a sung a um zilsakna theih dingin ei tungah thupiakna khat neiin a kihong hi. ‘Hih genlawhna thu simpa leh a thu kammalte za a, a sungah kigelh thute zui mite chu an chungah vualzawlna a um,’ tiin Pathianin a puang a, ‘banghang hiam cihleh hun chu nai ta hi.’ Eite mipi khat bangin hih bu in ei adingah bang a cihna nei cih i theih ciangin, ei lakah thakiana lianpi khat kilang ding hi. Hih bu in zilsakna pe thute chu i zong a, i sin ding cih thupiakna ei kipe khin zongin, a zilsakna teng chu kimtak in i thei nailo hi.”
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
“Pada masa lampau para pengajar telah menyatakan bahwa Daniel dan Wahyu adalah kitab-kitab yang termeterai, dan orang banyak telah berpaling daripadanya. Selubung yang oleh misterinya yang tampak telah menahan banyak orang daripada menyingkapkannya, telah disingkirkan oleh tangan Allah sendiri dari bagian-bagian firman-Nya ini. Nama itu sendiri, ‘Wahyu,’ bertentangan dengan pernyataan bahwa kitab itu adalah kitab yang termeterai. ‘Wahyu’ berarti bahwa sesuatu yang penting dinyatakan. Kebenaran-kebenaran dalam kitab ini ditujukan kepada mereka yang hidup pada akhir zaman ini. Kita berdiri dengan selubung yang telah disingkirkan di tempat kudus perkara-perkara suci. Kita tidak boleh berdiri di luarnya. Kita harus masuk, bukan dengan pikiran yang ceroboh dan tidak hormat, bukan dengan langkah yang tergesa-gesa, melainkan dengan hormat dan takut akan Allah. Kita sedang mendekati waktu ketika nubuatan-nubuatan dalam kitab Wahyu akan digenapi….”
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Thuma re bile re na le ditaelo tša Modimo le bohlatse bja Jesu Kriste, e lego moya wa boporofeta. Matlapa a bohlokwa a a sa lekanego ka theko a hwetšwa Lentšung la Modimo. Bao ba nyakago Lentšu le ba swanetše go boloka monagano o hlwekile. Le ka mohla ga ba a swanela go ineela kganyogong e gobogilego ge ba eja goba ba e-nwa.
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“Ba dira jalo, boboko bo tla tlhakatlhakanngwa; ba tla bo ba sa kgone go itshokela kgatelelo ya go epela kwa boteng gore ba lemoge bokao jwa dilo tseo tse di amanang le ditiragalo tsa bofelo tsa hisitori ya lefatshe leno.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Apabila kitab Daniel dan Wahyu lebih difahami dengan lebih baik, orang percaya akan mengalami suatu pengalaman keagamaan yang sama sekali berbeza. Kepada mereka akan diberikan sekilas pandang tentang pintu-pintu syurga yang terbuka, sehingga hati dan fikiran akan terkesan oleh sifat tabiat yang wajib dikembangkan oleh semua orang agar dapat menikmati kebahagiaan yang akan menjadi ganjaran bagi mereka yang suci hatinya.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
“Tuhan akan memberkati semua orang yang dengan rendah hati dan lemah lembut berusaha memahami apa yang dinyatakan dalam Kitab Wahyu. Kitab ini mengandung begitu banyak hal yang sarat dengan keabadian dan penuh kemuliaan sehingga semua orang yang membacanya dan menyelidikinya dengan sungguh-sungguh menerima berkat bagi mereka yang ‘mendengar perkataan nubuat ini, dan menuruti apa yang tertulis di dalamnya.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Sesendru akan pasti difahami daripada kajian Wahyu—bahawa hubungan antara Tuhan dengan umat-Nya adalah rapat dan tegas.
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“Hubungan yang menakjubkan terlihat antara alam semesta surga dan dunia ini. Hal-hal yang dinyatakan kepada Daniel kemudian dilengkapi oleh penyingkapan yang diberikan kepada Yohanes di Pulau Patmos. Kedua kitab ini harus dipelajari dengan saksama. Dua kali Daniel bertanya, Berapa lamakah lagi sampai pada akhir zaman?
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘နားထောင်ခဲ့သော်လည်း ငါမသိမြင်နိုင်ခဲ့။ ထို့နောက် ငါက၊ အရှင်တော်၊ ဤအရာများ၏ အဆုံးသတ်သည် အဘယ်သို့ ဖြစ်မည်နည်းဟု မေးလျှောက်၏။ ထိုအခါ ကိုယ်တော်က၊ ဒံယေလ၊ သင်၏လမ်းသို့ သွားလော့။ အကြောင်းမူကား ဤစကားများကို အဆုံးကာလတိုင်အောင် ပိတ်ထား၍ တံဆိပ်ခတ်ထားရမည်။ လူအများသည် သန့်ရှင်းစင်ကြယ်စေခြင်းကို ခံရကြလိမ့်မည်။ ဖြူစင်စေခြင်းကိုလည်း ခံရကြလိမ့်မည်။ စမ်းသပ်ခြင်းကိုလည်း ခံရကြလိမ့်မည်။ သို့ရာတွင် ဆိုးယုတ်သောသူတို့သည် ဆိုးယုတ်စွာ ပြုကြလိမ့်မည်။ ဆိုးယုတ်သောသူတစ်ဦးတစ်ယောက်မျှ နားလည်ကြမည်မဟုတ်။ သို့သော် ပညာရှိသောသူတို့သည် နားလည်ကြလိမ့်မည်။ နေ့စဉ်ယဇ်ပူဇော်ခြင်းကို ဖယ်ရှားယူသွားသောအချိန်မှစ၍၊ ပျက်စီးခြင်းကို ဖြစ်စေသော ရွံရှာဖွယ်အရာကို တည်ထားသောအချိန်တိုင်အောင်၊ ရက်ပေါင်း တစ်ထောင်နှစ်ရာကိုးဆယ် ရှိလိမ့်မည်။ စောင့်မျှော်၍ ရက်ပေါင်း တစ်ထောင်သုံးရာသုံးဆယ့်ငါး ရောက်လာသောသူသည် မင်္ဂလာရှိ၏။ သို့ရာတွင် သင်သည် အဆုံးတိုင်အောင် သင်၏လမ်းကို သွားလော့။ အကြောင်းမူကား သင်သည် အနားယူရလိမ့်မည်။ ထို့နောက် ရက်များ၏အဆုံး၌ သင်၏အမွေဝေစု၌ ရပ်တည်ရလိမ့်မည်။’”
“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.
“এটি ছিল যিহূদা গোত্রের সিংহ, যিনি পুস্তকটি উন্মুক্ত করলেন এবং এই শেষ দিনগুলোতে যা ঘটবে তার প্রকাশ যোহনকে প্রদান করলেন।
“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.
“Daniel berdiri dalam bahagiannya untuk menyampaikan kesaksiannya yang dimeteraikan sampai pada waktu kesudahan, ketika pekabaran malaikat yang pertama harus diberitakan kepada dunia kita. Perkara-perkara ini sangat penting dalam hari-hari terakhir ini; tetapi sementara ‘banyak orang akan disucikan, dan dibuat putih, dan diuji,’ ‘orang-orang fasik akan berbuat fasik: dan tidak seorang pun dari orang fasik itu akan memahaminya.’ Betapa benarnya hal ini! Dosa adalah pelanggaran terhadap hukum Allah; dan mereka yang tidak mau menerima terang mengenai hukum Allah tidak akan memahami pemberitaan pekabaran malaikat yang pertama, kedua, dan ketiga. Kitab Daniel dibuka meterainya dalam wahyu kepada Yohanes, dan membawa kita maju kepada adegan-adegan terakhir dari sejarah bumi ini.
“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, 112–115.
“Гьанив бугеб нижер вацаласда ракӀалде щвезе бугебищ, ниж ругелал ахириял къоязул хӀинкъиябщиназда гьоркьор? Даниилгун цадахъ Откровение цалъа. Гьелал жал рехсей.” Testimonies to Ministers, 112–115.