“Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.
“Para pelayan dan umat menyatakan bahwa nubuatan-nubuatan Daniel dan Wahyu adalah rahasia-rahasia yang tidak dapat dipahami. Namun Kristus mengarahkan murid-murid-Nya kepada perkataan nabi Daniel mengenai peristiwa-peristiwa yang akan terjadi pada zaman mereka, dan berkata, ‘Siapa yang membacanya, hendaklah ia memahaminya.’ Matius 24:15. Dan pernyataan bahwa Wahyu adalah suatu rahasia, yang tidak dapat dimengerti, dibantah oleh judul kitab itu sendiri: ‘Wahyu Yesus Kristus, yang dikaruniakan Allah kepada-Nya, supaya ditunjukkan-Nya kepada hamba-hamba-Nya apa yang harus segera terjadi.... Berbahagialah ia yang membaca dan mereka yang mendengar perkataan-perkataan nubuat ini, dan menuruti apa yang tertulis di dalamnya; sebab waktunya sudah dekat.’ Wahyu 1:1–3.”
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.
“Nabi berkata: ‘Berbahagialah ia yang membaca’—ada orang yang tidak mau membaca; berkat itu bukan untuk mereka. ‘Dan mereka yang mendengar’—ada juga beberapa orang yang menolak mendengar apa pun mengenai nubuat-nubuat; berkat itu bukan untuk golongan ini. ‘Dan menuruti apa yang tertulis di dalamnya’—banyak orang menolak mengindahkan amaran dan petunjuk yang terkandung dalam Wahyu itu. Tiada seorang pun daripada mereka ini dapat menuntut berkat yang dijanjikan itu. Semua orang yang memperolok-olokkan pokok-pokok nubuat, dan mengejek lambang-lambang yang di sini diberikan dengan penuh khidmat, semua yang enggan membaharui hidup mereka, dan bersiap sedia bagi kedatangan Anak manusia, akan tidak diberkati.”
“In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.
“Berdasarkan kesaksian Ilham, bagaimana mungkin manusia berani mengajarkan bahwa Wahyu adalah suatu misteri, yang berada di luar jangkauan pengertian manusia? Itu adalah misteri yang telah dinyatakan, sebuah kitab yang telah dibuka. Penelaahan atas Wahyu mengarahkan pikiran kepada nubuatan-nubuatan Daniel, dan keduanya menyajikan pengajaran yang sangat penting, yang diberikan Allah kepada manusia, mengenai peristiwa-peristiwa yang akan terjadi pada penutupan sejarah dunia ini.” The Great Controversy, 340.
The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.
“Pangadalan tu Bagabaga i mangarahon pingkiran tu angka panurirangan ni Daniel.” Adong halak na holan marnida panurirangan di bagasan buku ni Daniel. Alai Daniel mangalehon dua garis hasintongan, jala hasintongan na manggombarhon angka panuriranganna i ma onom bindu parpudi ni bukuna. Onom bindu na parjolo i mangalehon panurirangan na digombarhon, na, marsogot dope, godang na so dung diantusi. Andorang so tauraihon onom bindu na parjolo ni Daniel, tapajelashon ma boasa saestun do holan adong dua panurirangan na digombarhon di onom bindu parpudi ni Daniel. Sister White manondangi dua panurirangan i marhite paboahon dua batang aek na balga di Sinear. Molo tajalo simbol na pinasahatna i, jumpangta ma kunsi na laho marnida dua, jala holan dua panurirangan, di onom bindu parpudi ni Daniel.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Syêbri a Daniel hnieh Bondye a, yo te ba li l espesyalman pou dènye jou sa yo. Vizyon li te wè bò rivyè Oulayi ak Idèkèl yo, gwo rivyè Chinea yo, kounye a yo an pwosesis akonplisman, e tout evènman yo te predi yo pral byento rive.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Pono ya kgaolo ya boferabobedi e neilwe fa nokeng ya Ulai.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Pada tahun ketiga pemerintahan raja Belsyazar, tampaklah kepadaku, yaitu kepadaku Daniel, suatu penglihatan sesudah yang tampak kepadaku pada mulanya. Maka aku melihat dalam suatu penglihatan; dan terjadilah, ketika aku melihat, bahwa aku berada di Susan, di dalam istana, yang ada di wilayah Elam; dan aku melihat dalam suatu penglihatan, dan aku berada di tepi sungai Ulai. Daniel 8:1, 2.
When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”
Ketika kita mengambil perenggan daripada *Testimonies to Ministers*, di mana Sister White merujuk kepada “Ulai and Hiddekel” dan menyebutnya sebagai “the great rivers of Shinar,” kita sedang mengasingkan perenggan itu daripada salah satu ulasan yang paling penting tentang pengajian kitab Daniel dan Wahyu dalam tulisan-tulisan Sister White. Dalam petikan itu beliau menyatakan, “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.”
If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.
Nanghna khut chhung chang pahnih chu Daniel bung 8 atanga kan sawi takte hi uluk taka kan zir chuan, anmahni chhunga hriatpuitu pahnih an nei a, chu chu thil pakhat, a tam takin miin an ngaihthah thin, chu a ni. Daniel chuan, “Belshazzar lal ram kum thumnaah hian hmuhna pakhat ka hmu a ni,” a ti. Tichuan a belh leh a, “tir lamah ka hmuh tawh hnuaah.” He chang hi kawng hnihin hriatthiam theih a ni a, chu kawng eng pawh hian thutlukna thuhmun vek a siam.
The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.
Malaikat Jibril ialah dia yang membawa terang kenabian kepada Daniel, sebagaimana yang dilakukannya kepada semua nabi, kerana dia telah menggantikan Syaitan sebagai pembawa terang syurgawi. Ini bererti bahawa setiap kaedah kenabian yang terdapat dalam Kitab Suci telah dipimpin oleh Jibril. Sama ada Daniel memahaminya ataupun tidak, dalam ayat pertama pasal lapan, dia bukan sahaja mengenal pasti suatu pemerhatian kenabian yang penting, tetapi dia juga memberikan dua saksi bagi pemerhatian kenabian yang penting itu dalam ayat tersebut. Apa yang dicatat oleh Daniel dalam ayat pertama ialah bahawa dia telah menerima suatu penglihatan sebelum penglihatan yang diterimanya di tepi sungai Ulai. Penglihatan di tepi sungai Ulai itu datang pada tahun ketiga Belsyazar. Penglihatan yang mendahului penglihatan di tepi sungai Ulai itu datang pada tahun pertama Belsyazar.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Pada tahun pertama pemerintahan Belsyazar, raja Babel, Daniel mendapat suatu mimpi dan penglihatan-penglihatan di dalam kepalanya, di tempat tidurnya; kemudian ia menuliskan mimpi itu dan menyampaikan inti segala perkara itu. Daniel 7:1.
In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.
Dalam ayat pertama pasal delapan, Daniel menunjukkan bahawa dia juga menerima suatu penglihatan pada tahun pertama Belsyazar, kerana dia berkata, “sesudah yang mula-mula itu menampakkan diri kepadaku.” Adakah penglihatan di Ulai muncul selepas penglihatan pada tahun pertama Belsyazar, atau adakah penglihatan itu muncul selepas yang pertama daripada dua penglihatan selari itu? Kedua-dua jawapan adalah tepat. Penglihatan sungai Ulai ialah penglihatan yang sama dengan penglihatan dalam pasal tujuh. Gabriel sedang menerapkan prinsip nubuat “ulang dan perbesar,” dan pada masa yang sama kaedah bahawa atas kesaksian dua orang, sesuatu perkara ditegakkan. Kedua-dua penglihatan itu membicarakan kerajaan-kerajaan dalam nubuat Alkitab.
The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.
Penglihatan dalam pasal tujuh menggambarkan kerajaan-kerajaan itu sebagai binatang buas, dengan demikian menekankan dan menampilkannya dalam kerangka kuasa sipil mereka. Penglihatan dalam pasal delapan menggambarkan kerajaan-kerajaan yang sama itu dengan lambang-lambang dari pelayanan kaabah Tuhan, meskipun setiap lambang pelayanan kaabah itu sengaja diselewengkan untuk melambangkan suatu ibadah palsu. Daniel pasal delapan menggambarkan kerajaan-kerajaan yang sama seperti dalam penglihatan pasal tujuh, tetapi menempatkan kerajaan-kerajaan itu dalam kerangka keagamaan mereka.
The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.
မြစ်ဦးလိုင်၌ ဒံယေလ အခန်း ၈ တွင်တွေ့ရသော ရူပါရုံသည် အခန်း ၇ ရှိ ရူပါရုံကို ထပ်မံဖော်ပြကာ ပိုမိုချဲ့ထွင်ထားသည်။ အခန်း ၇ သည် သမ္မာကျမ်းစာအနာဂတ္တိ၌ ဖော်ပြထားသော နိုင်ငံများ၏ အရပ်ဘက်ဆိုင်ရာ လက္ခဏာကို သတ်မှတ်ဖော်ပြပြီး၊ အခန်း ၈ သည် သမ္မာကျမ်းစာအနာဂတ္တိ၌ ဖော်ပြထားသော နိုင်ငံများ၏ ဘာသာရေးဆိုင်ရာ လက္ခဏာကို သတ်မှတ်ဖော်ပြသည်။ ဤအချက်ကို အသိအမှတ်ပြုသောအခါ၊ အခန်း ၇ နှင့် ၈ တို့သည် ရူပါရုံတစ်ခုတည်းဖြစ်ကြောင်း နားလည်နိုင်သည်။ အခန်း ၉ တွင်မူ ဂါဗြေလသည် အခန်း ၈ ရှိ ရူပါရုံထဲက အချိန်ဆိုင်ရာ အစိတ်အပိုင်းကို ရှင်းလင်းပေးရန် ရောက်လာသည်။ ထို့ကြောင့် ဦးလိုင်၏ ရူပါရုံသည် ဒံယေလကျမ်း အခန်း ၇၊ ၈ နှင့် ၉ တို့ကို ကိုယ်စားပြုသည်။ ထို့နောက် ဟိဒ္ဒေကေလမြစ်ကို အခန်း ၁၀ တွင် မိတ်ဆက်ဖော်ပြသည်။
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Pada tahun ketiga pemerintahan Koresh, raja Persia, suatu hal dinyatakan kepada Daniel, yang disebut dengan nama Beltsazar; dan hal itu benar, tetapi waktu yang ditetapkan itu masih lama; dan ia memahami hal itu, serta mendapat pengertian tentang penglihatan itu. Pada hari-hari itu aku, Daniel, berkabung selama tiga minggu penuh. Aku tidak makan roti yang lezat, daging ataupun anggur tidak masuk ke dalam mulutku, dan aku sama sekali tidak mengurapi diriku, sampai genap tiga minggu penuh. Dan pada hari yang kedua puluh empat bulan pertama, ketika aku berada di tepi sungai besar itu, yaitu Hiddekel. Daniel 10:1–4.
The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.
Khualhmuhna hmu thil hi Hiddekel tiva chanchinah ram lal hmarchhak lam lal chungchang hrilh lawkna chanchin a hrilh ṭan a ni. Chumi chu Alexander the Great ram ukna a ṭhen darh aṭanga ṭan a ni a; a hnu chuan chanchin kal zel chu a hrilhfiah a, chutih lai chuan Alexander the Great ram hmasawn tawh a ṭhen darhna aṭang chuan hmiah zui tûra do tu pahnih chauh an la awm ta, chu chu literal hmarchhak lam lal leh literal hmâr lam lal an ni. A tâwpah chuan papacy chanchinah a thleng a, ani chu hmâr lam lal thlarau lamah a lo ni ta a; chutichuan bung 11 tâwp lamah a tâwpna a lo thleng a, Michael a ding chhuak a, mihringte tan khawngaihna hun a khâr ta. A tlangpuiin, Ulai tiva hmuhna chu Pathian biak in leh a rualte chhûnga hmuhna a ni a; Hiddekel tiva hmuhna erawh chu hun chanchin thuhmunah hian Pathian leh a mite hmêlma pawimawh ber chhûnglam ni lo, pawn lam hmuhna a ni. Hei hian Thupuan bu-a kohhran pasarih leh seal pasarih-ah hmuhtîr thu inang vek hi a hmang a ni.
“Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.
“Babehingi ng kaunting pagsisikap ang maraming ministro upang ipaliwanag ang Apocalipsis. Tinuturing nila itong isang aklat na hindi kapaki-pakinabang pag-aralan. Itinuturing nila ito na isang aklat na natatatakan, sapagkat nilalaman nito ang tala ng mga sagisag at mga simbolo. Ngunit ang mismong pangalang ibinigay rito, ‘Apocalipsis,’ ay isang pagtanggi sa gayong palagay. Ang Apocalipsis ay isang aklat na natatatakan, ngunit isa rin itong aklat na nabuksan. Itinatala nito ang mga kahanga-hangang pangyayaring magaganap sa mga huling araw ng kasaysayan ng daigdig na ito. Ang mga turo ng aklat na ito ay tiyak, hindi mahiwaga at di-maunawaan. Dito ay muling tinatalakay ang kaparehong hanay ng hula na nasa Daniel. Ang ilang mga hula ay inulit ng Diyos, sa gayon ay ipinakikita na dapat silang bigyan ng kahalagahan. Hindi inuulit ng Panginoon ang mga bagay na walang malaking kabuluhan.” Manuscript Releases, volume 8, 413.
The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.
ປະຫວັດສາດພາຍໃນແລະພາຍນອກອັນດຽວກັນທີ່ຖືກສະແດງໄວ້ໃນພຣະທຳດານີເອນ ໄດ້ຖືກນຳຂຶ້ນມາອີກໃນພຣະທຳພຣະນິມິດ. ນອກເໜືອຈາກແສງສະຫວ່າງທາງຄຳພະຍາກອນທີ່ເກີດຈາກນິມິດທັງສອງນີ້ແລ້ວ ຍັງມີການຢືນຢັນວິທີການຕີຄວາມພຣະຄຳພີທີ່ William Miller ໄດ້ຮັບໄປປະຕິບັດ ແລະຕໍ່ມາໂດຍ Future for America. ເມື່ອພິຈາລະນາຢ່າງຖືກຕ້ອງແລ້ວ ພຣະທຳດານີເອນ ພ້ອມທັງພຣະທຳພຣະນິມິດ ເປັນດັ່ງບໍ່ແຮ່ຄຳອັນລ້ຳຄ່າຢ່າງແທ້ຈິງ ສຳລັບການຢືນຢັນຫຼັກການແຫ່ງການຕີຄວາມຄຳພະຍາກອນທີ່ພຣະຄຳພີໄດ້ຊີ້ບອກໄວ້ພາຍໃນຕົນເອງ.
The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Ulai sebagai tema dalaman dan Hiddekel sebagai tema luaran, juga melambangkan dua nubuatan yang akan dibukakan meterainya pada “waktu akhir.” Ulai dibukakan meterainya pada “waktu akhir” pada tahun 1798, dan Hiddekel dibukakan meterainya pada “waktu akhir” pada tahun 1989, apabila, sebagaimana dihuraikan dalam Daniel fasal sebelas, ayat empat puluh, negeri-negeri yang mewakili bekas Kesatuan Soviet disapu lenyap oleh kepausan dan Amerika Syarikat.
When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.
Apabila fakta-fakta ini diakui, maka dapat juga diakui bahawa kedua-dua penglihatan itu sebenarnya ialah satu penglihatan, sama seperti sejarah nubuatan tentang tujuh gereja dan tujuh meterai menggambarkan sejarah nubuatan yang sama. Maka kedua-dua penglihatan itu menjadi saluran yang telah digunakan oleh Tuhan dalam pergerakan lampau malaikat pertama, dan yang akan digunakan oleh Tuhan dalam pergerakan semasa dan masa depan malaikat ketiga, untuk menghasilkan suatu proses pengujian sebagaimana dinyatakan dalam Daniel fasal dua belas, ayat sembilan dan sepuluh.
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.
Lalu Ia berfirman, “Pergilah, Daniel, sebab perkataan-perkataan itu tertutup dan termeteraikan sampai pada waktu kesudahan. Banyak orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan berlaku fasik; dan tidak seorang pun dari antara orang-orang fasik itu akan mengerti; tetapi orang-orang bijaksana akan mengerti.” Daniel 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
E le mohlala wa go khurumologa ga Hiddekel ka 1989, akanyetsang se tlhotlheletso e se boletšego.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Dalam Wahyu semua kitab dalam Alkitab bertemu dan berakhir. Di sinilah pelengkap kitab Daniel. Yang satu adalah nubuatan; yang lain adalah wahyu. Kitab yang dimeteraikan itu bukanlah Wahyu, melainkan bagian dari nubuatan Daniel yang berhubungan dengan hari-hari terakhir. Malaikat itu memerintahkan, ‘Tetapi engkau, hai Daniel, tutuplah segala firman itu dan meteraikanlah kitab itu sampai pada akhir zaman.’ Daniel 12:4.” Kisah Para Rasul, 585.
Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.
Ulai dan Hiddekel kedua-duanya berkaitan dengan akhir zaman, tetapi Adventisme hanya sanggup mengakui bahawa tahun 1798 ialah “masa kesudahan” Daniel, ketika kitabnya harus dibuka meterainya. Namun bahagian nubuat yang “berkaitan dengan akhir zaman” lebih tepat merujuk kepada enam ayat terakhir Daniel fasal sebelas, kerana ayat-ayat itu berakhir dengan Mikhael bangkit berdiri apabila masa percubaan manusia berakhir.
The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”
Penglihatan tentang penghakiman, sebagaimana dikenal pasti dalam Daniel fasal tujuh, lapan dan sembilan, telah dimeteraikan hingga “waktu kesudahan” pada tahun 1798. Terang (yang dihasilkan oleh penglihatan Ulai yang telah dibuka meterainya) ialah pengumuman tentang pembukaan penghakiman penyiasatan, bukannya penutupan penghakiman. Terang yang dibuka meterainya bersama penglihatan Hiddekel mengenal pasti penutupan penghakiman penyiasatan, dan itulah juga petikan dalam Daniel yang mengandungi “bahagian nubuat yang berhubungan dengan hari-hari terakhir.”
The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.
Pampungulwa ka 1798 ku dzivhadzisa u vulwa ha khaṱhulo ya u ṱoḓisisa. Pampungulwa ka 1989 ku dzivhadzisa u tsini ha u valwa ha khaṱhulo ya u ṱoḓisisa. Tshaeno tsha Alfa na Omega tshi vhonala nga u leluwa buguni ya Daniele, fhedzi fhedzi arali ni tshi tshi ḓivha uri ndi mini, nahone na vha ni tshi funa u tshi ṱoḓa.
When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.
Ha ntango ya tintangha ti pwaleka hi Daniyele ndzima ya 11, ndzimana ya 45, nsayino wa Alfa ni Omega wu tsariwile. Masungulo ya Daniyele ma kombisa hi ku kongoma laha yi helelaka kona. Yi sungula hi nyimpi ya xiviri exikarhi ka Babilona ya xiviri ni Israele ya xiviri, naswona Babilona ya xiviri ya hlula.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Dalam tahun yang ketiga pemerintahan Yoyakim, raja Yehuda, datanglah Nebukadnezar, raja Babel, ke Yerusalem, lalu mengepungnya. Dan Tuhan menyerahkan Yoyakim, raja Yehuda, ke dalam tangannya, bersama-sama dengan sebagian dari perkakas rumah Allah; yang dibawanya ke tanah Sinear, ke rumah allahnya; dan perkakas-perkakas itu dibawanya ke perbendaharaan allahnya. Daniel 1:1, 2.
In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.
Dalam Daniel pasal sebelas, ayat empat puluh lima, suatu peperangan rohani antara Babel rohani, yang dilambangkan sebagai “raja dari utara”, dan Israel rohani, yang digambarkan oleh “gunung kudus yang mulia”, berakhir, dan Israel rohani memperoleh kemenangan atas Babel rohani.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.
စင်စစ် သူသည် မဟာဘုန်းတန်ခိုးရှိသော သန့်ရှင်းမြင့်မြတ်သည့် တောင်ပေါ်၌ ပင်လယ်နှစ်ရပ်အကြား မိမိ၏ နန်းတော်တဲများကို စိုက်ထူလိမ့်မည်။ သို့ရာတွင် သူသည် မိမိ၏ အဆုံးသို့ ရောက်လိမ့်မည်ဖြစ်၍၊ သူ့ကို ကူညီမည့်သူ တစ်ယောက်မျှ ရှိလိမ့်မည်မဟုတ်။ ထိုအချိန်၌ သင်၏လူမျိုးသားတို့အတွက် ရပ်တည်ပေးသော မဟာမင်းသား မိခေလသည် ထ၍ ရပ်လိမ့်မည်။ ထိုအချိန်၌ လူမျိုးတစ်မျိုး ပေါ်ပေါက်လာသည့်အချိန်မှစ၍ ထိုကာလတိုင်အောင် မဖြစ်ဖူးသေးသော ဆင်းရဲဒုက္ခကာလ ဖြစ်လိမ့်မည်။ သို့ရာတွင် ထိုအချိန်၌ စာအုပ်၌ ရေးမှတ်ထားခြင်းခံရသောသူ တစ်ဦးချင်းစီတည်းသော သင်၏လူမျိုးတို့သည် ကယ်တင်ခြင်းကို ရကြလိမ့်မည်။ ဒံယေလ 11:45; 12:1။
The books of Daniel and Revelation are one book:
Libuka tsa Daniele le Tšenolo ke buka e le ’ngoe:
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Buku Daniel dan Wahyu itu satu. Yang satu ialah nubuat, yang satu lagi ialah penyingkapan; yang satu ialah kitab yang termeterai, yang satu lagi ialah kitab yang terbuka. Yohanes mendengar rahsia-rahsia yang diucapkan oleh guruh-guruh itu, tetapi dia diperintahkan supaya tidak menuliskannya.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.
The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.
Buku dua iti, itêi sabana satu buku, iyalah karya agung pengajaran nubuatan malaikat Gabriel. Aku nulis tu sambil sedar benar-benar bahawasanya apa ti disampaikan Gabriel ngagai Daniel enggau John datai ari Jesus, ti nerima nya ari Bapa. Tuju aku ukai deka ngangkatka Gabriel, tang deka ngangkatka pemandang ti amat dalam pasal bukti-bukti dalam kedua iti buku, pasal baka ni Alpha enggau Omega udah ngatur aturan nubuatan bagi penafsiran Alkitab, ti patut diwakilka dalam kedua iti buku, enti kitai sanggup meda.
Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.
Naka hopotsa hore, nakong ena, morero le boikemisetšo bja ka ga se go tšweletša tlhathollo ya diporofeto tše pedi tša dinoka tša Ulai le Hiddekel. Morero le boikemisetšo bja ka ke go šoma ka diporofeto tša dikgaolo tše tshela tša mathomo tša puku ya Daniele. Ke no bea lebaka la taba ya gore dipuku tša Daniele le Kutollo mohlomongwe ke dipuku tše di agilwego ka botebo kudu ka Lentšung la Modimo. Di tšweletša molaetša wa boporofeta, mola gape di tsebiša semelo sa Modimo, mola gape di tsebiša melao yona ye e nyakegago kudu go šomišwa ge motho a ka tseba diporofeto, gape a tseba le Yo a tšweleditšego diporofeto.
Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.
ប៉ុន្តែឧទាហរណ៍មួយទៀតនៃសភាពជ្រាលជ្រៅនៃសៀវភៅទាំងនេះ គឺការដែលដានីយ៉ែលបង្ហាញអំពី «ប្រាំពីរដង» នៃលេវីវិន័យ ជំពូកម្ភៃប្រាំមួយ។ ព្រះបន្ទូលទំនាយអំពី «ប្រាំពីរដង» នេះ បានហើយក៏នៅតែត្រូវជា «ថ្មដែលធ្វើឲ្យជំពប់ដួល» សម្រាប់រាស្ត្ររបស់ព្រះ ទាំងនៅក្នុងអ៊ីស្រាអែលបុរាណ ក្នុងចលនាមីឡែរ៉ីតនៃទេវតាទីមួយ ហើយក៏នៅក្នុងចលនាបច្ចុប្បន្ន និងអនាគតនៃទេវតាទីបីផងដែរ។ តាមនិយមន័យដ៏សាមញ្ញ «ថ្មដែលធ្វើឲ្យជំពប់ដួល» គឺជាអ្វីមួយដែលអ្នកមិនឃើញ ទោះបីវាមាននៅទីនោះយ៉ាងច្បាស់ក៏ដោយ។ ដូច្នេះ នៅពេលដែលអ្នកទទួលស្គាល់ «ប្រាំពីរដង» នៅក្នុងសៀវភៅដានីយ៉ែល នោះអ្នកឃើញថាវាមាននៅទីនោះយ៉ាងច្បាស់មែន ប៉ុន្តែអ្នកក៏ឃើញផងដែរថា វាត្រូវបានលាក់បាំងចំពោះអ្នកដែលជ្រើសរើសមិនឃើញ។
Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.
Kwisitla sengwe loko xi ri erivaleni hi ndlela ya ririmi i vutshila lebyi dzikeke swinene; i nchumu lowu a wu nga ta tshuki wu nghenisiwa eka padi yin’wana ni yin’wana ya xihundla leyi tsariweke hi munhu. I ntirho wa vukorhokeri, hikuva wu kona, wu vonaka erivaleni eka hinkwavo lava nga laviki ku khunguvanyeka, kambe a wu koteki ku voniwa hi lava hlawulaka ku khunguvanyeka. Hi ku vula swin’wana, i “ku tumbela erivaleni.” Leswi swi endliwa hi ku hlangana ka vumunhu ni Vukwembu.
I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.
Ndzi vula sweswo, hikuva ndzi navela ku hi tsundzuxa, eka nkarhi lowu, leswaku ku ni dyondzo ya Khatoliki endzeni ka Vaadventista, ku sukela kwalomu ka ku kandziyisiwa ka *Questions on Doctrine* hi 1957, naswona yi tlhele yi tlakusa nhloko ya yona yo homboloka endzeni ka nhlangano lowu wa ntiyiso wa nkarhi wa sweswi wa *Future for America*. Mhaka leyi hi leyi: leswaku Kreste, eka ku endliwa munhu, a nga tekanga nyama leyi A yi dya ndzhaka eka Mariya. Hakunene, lava va seketelaka dyondzo leyi a va yi vuli hi ndlela yoleyo, kambe hambiswiritano, sweswo hi swona leswi va swi dyondzisaka. Ndzi yi vitana dyondzo ya Khatoliki, hikuva mhaka ya leswaku nyama ya Kreste a yi tengile ku fana ni nyama ya Adamu emahlweni ka loko a dyoha, hi yona mianakanyo ya Sathana leyi kereke ya Khatoliki yi yi tirhisiweke eka dyondzo ya yona ya leswi swi vuriwaka “immaculate conception.” Kutani loko u nga tivi dyondzo leyi ya vuhedeni ya “immaculate conception,” yi dyondzisa leswaku nyama ya Kreste yi endliwe hi ndlela ya singita ku fana ni leswi muxaka wa le hansi wa Adamu a wu ri xiswona emahlweni ka loko yena na Evha va dyoha; kumbe, hilaha ku vulaka sweswo, leswaku Kreste a a ri ni muxaka wa Adamu wa emahlweni ka ku wa, lowu nga riki na xidyoho. Yi tlhela yi dyondzisa leswaku Mariya hi yexe u nyikiwe hi singita muxaka wa nyama lowu nga wa ku nga wanga wa Adamu emahlweni ka loko a dyoha, leswaku a ta kota ku va xibya lexi hetisekeke lexi Moya lowo Kwetsima a a ta nghenisa n'wana Yesu eka xona endzeni ka nyama yakwe leyi hetisekeke.
Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.
Tentu saja, mereka dalam Adventisme yang mempertahankan kesimpulan yang sama persis mengenai daging Yesus, tidak menunjuk kepada mukjizat apa pun yang berkaitan dengan Maria, tetapi mereka memang memutarbalikkan bagian-bagian tulisan Sister White dan Alkitab untuk mengajarkan konsep Katolik yang sama persis. Mengapakah saya baru saja menyimpang dan beralih dari pembahasan kitab Daniel? Saya akan menjawabnya.
The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.
Tsela e e gakgamatsang le popego ya Daniele le Tshenolo di ne tsa diragadiwa ka kopano ya botho le Bomodimo. Jesu ke Lefoko la Modimo, mme Baebele ke Lefoko la Modimo. Tlholego ya ga Jesu ya Bomodimo le ya botho e emetswe ka botlalo mo Baebeleng. Mafoko a a mo go yone ke a Bomodimo, mme a na le maatla a popo a go fetola dipelo le megopolo. Mafoko ao ke one maatla ao ao tlisitseng tsotlhe mo botshelong. Mme banna bao Modimo a neng a ba tlhopha go nna didirisiwa tsa Gagwe mo go kwaleng Baebele, botlhe e ne e le baleofi. Karolo ya botho mo seemong seno e emetswe ke batho ba ba weleng. Baebele ke kopanyo ya botho le ya Bomodimo, mme baporofeti e ne e le baleofi, fela jaaka ngwana mongwe le mongwe wa ga Atamo a ntse. Keresete ga a ka a leofa mo mogopolong, mo lefokong, kgotsa mo tirong. Mme o ne a tsaya nama ya ga Marea morago ga dingwaga di le dikete di le nne tsa go senyega. Fa tota a ne a tsaya tlholego e e kwa tlase ya nama ya ga Atamo pele ga Atamo a ne a leofile, go ne go tla batla gore mokwadi mongwe le mongwe wa Baebele le ene a bo a se na boleo.
The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.
“seven times” 的“明隱於顯”在但以理書中之所以得以成就，不僅藉着但以理所記錄的話語，更進一步藉着那些翻譯《英王欽定本聖經》的墮落世人而成就。墮落的世人兩次觸及但以理書，而所成就之事，若無上帝神聖護理的監督，任何人都不可能做到。
In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.
Katika makala yetu inayofuata tutaanza kuonyesha jinsi Uungu na ubinadamu walivyoficha “nyakati saba” za Mambo ya Walawi ishirini na sita waziwazi katika kitabu cha Danieli, kwa maana Mungu alijua tangu awali, na hata alikusudia, kwamba jambo hilo lingekuwa “jiwe la kujikwaa” la kupimwa kwa wote waliokuwa katika harakati ya malaika wa kwanza, na pia kwa wale waliokuwa katika harakati ya malaika wa tatu.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Cahaya yang diterima Daniel daripada Allah telah diberikan khasnya untuk hari-hari terakhir ini. Penglihatan yang dilihatnya di tebing Ulai dan Hiddekel, sungai-sungai besar di Sinear, kini sedang dalam proses penggenapan, dan segala peristiwa yang telah dinubuatkan itu tidak lama lagi akan terjadi.” Testimonies to Ministers, 112.