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# The Book of Daniel - Number Thirty-Four

Buku Daniel - Nomor Tiga Puluh Empat

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Ukuthukululwa kukaDanyela: Uhambo Lwesiprofetho Ngomlando Womhlaba Nezahlulelo ZikaNkulunkulu

Author

Jeff Pippenger

Published

December 29, 2023

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The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Esaene 6 pikinini bilong buk bilong Daniel i makim histri bilong dispela wel abus bilong KTHP 13. United States (dispela wel abus) i stat olsem namba 6 kingdom bilong Baibel profesi long 1798, taim papasi (solwara abus bilong KTHP 13) i kisim wanpela profesi kilim dai sua, na em i pinisim wok bos bilong en olsem namba 5 kingdom bilong Baibel profesi.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Histori ya mabele-nyama ezali histori ya likebisi ya kobelema ya bikateli ya Nzambe. Na ebandeli ya histori ya mabele-nyama, kosambisa ya bolukiluki ya Nzambe ebandaki, mpe na nsuka ya mabele-nyama kosambisa ya kokokisa ya Nzambe ebandi. Likebisi ya kobelema ya kosambisa ya bolukiluki ya Nzambe, na ebandeli, emonisamaki na nsango ya anzelu ya liboso ya Emoniseli mokapo ya zomi na minei, oyo ekomaki na “ntango ya nsuka” na 1798. Likebisi ya kobelema ya kosambisa ya kokokisa ya Nzambe, na nsuka, emonisami lokola bansango ya baanzelu misato ya Emoniseli mokapo ya zomi na minei, oyo ekomaki na “ntango ya nsuka” na 1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

Pada setiap “waktu kesudahan” suatu bagian dari kitab Daniel dibuka meterainya. Pada sejarah permulaan binatang bumi, pada tahun 1798, pasal tujuh, delapan, dan sembilan dari kitab Daniel dibuka meterainya. Pasal-pasal itu dilambangkan sebagai penglihatan di Sungai Ulai. Pada sejarah penutupan binatang bumi, pada tahun 1989, pasal sepuluh, sebelas, dan dua belas dari kitab Daniel dibuka meterainya. Pasal-pasal itu dilambangkan sebagai penglihatan di Sungai Hiddekel. Setiap kali kitab Daniel dibuka meterainya, suatu proses pengujian tiga langkah didatangkan atas generasi yang sedang hidup pada waktu itu.

> 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 dia berfirman, “Pergilah, Daniel, sebab segala perkataan itu tetap tertutup dan termeterai sampai pada waktu kesudahan. Banyak orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan terus berlaku fasik; dan tidak seorang pun dari antara orang-orang fasik itu akan mengerti; tetapi orang-orang bijaksana akan mengerti.” Daniel 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Proses ujian tiga langkah itu berasaskan struktur perkataan Ibrani yang diterjemahkan sebagai “kebenaran,” yang dibentuk dengan menggabungkan huruf pertama, huruf ketiga belas, dan huruf terakhir dalam abjad Ibrani. Perkataan Ibrani itu melambangkan dan memiliki kuasa penciptaan Tuhan. Segala kebenaran nubuatan distrukturkan di atas perkataan itu, demikian juga proses ujian tiga langkah dalam Daniel fasal dua belas. Perkataan itu bukan sahaja melambangkan kuasa penciptaan Tuhan, tetapi juga Yesus Kristus, yang ialah Kebenaran, dan yang juga ialah Yang Awal dan Yang Akhir, sebagaimana dilambangkan oleh huruf pertama dan huruf terakhir dalam abjad Ibrani.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Kolom shuru itihas bilong dispela graun abus, taim tok lukaut long kamap klostu bilong kot bilong painimaut i kam long taim bilong pinis long 1798, em i makim long nambawan ensel bilong KTHM 14. Tok bilong nambawan ensel bilong KTHM sapta 14 i gat wanwan bilong ol dispela tripela step, em ol i as tru, na ol i makim dispela tripela-step proses bilong traim we i bungim dispela lain tumbuna taim nambawan ensel i kam long 1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> ហើយ​ខ្ញុំ​បាន​ឃើញ​ទេវតា​មួយ​ទៀត ហោះ​នៅ​កណ្ដាល​មេឃ ដោយ​មាន​ដំណឹង​ល្អ​ដ៏​អស់​កល្ប​ជានិច្ច សម្រាប់​ប្រកាស​ដល់​អ្នក​ដែល​អាស្រ័យ​នៅ​លើ​ផែនដី និង​ដល់​គ្រប់​ទាំង​សាសន៍ ពូជ​អំបូរ ភាសា និង​មនុស្ស​ទាំងឡាយ ដោយ​បន្លឺ​សំឡេង​យ៉ាង​ខ្លាំង​ថា ចូរ​កោត​ខ្លាច​ព្រះ ហើយ​ថ្វាយ​សិរីល្អ​ដល់​ទ្រង់ ដ្បិត​ម៉ោង​នៃ​ការ​វិនិច្ឆ័យ​របស់​ទ្រង់​បាន​មក​ដល់​ហើយ ហើយ​ចូរ​ថ្វាយបង្គំ​ដល់​ព្រះអង្គ​ដែល​បាន​បង្កើត​មេឃ ផែនដី សមុទ្រ និង​ប្រភព​ទឹក​ទាំងឡាយ។ វិវរណៈ 14:6, 7។

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Kei te whakaaturia te hītori whakamutunga o te kararehe whenua, i te taenga mai o te whakatūpato mō te whakatata mai o te whakawa whakatinana i te wā o te mutunga i te tau 1989, e ngā anahera tokotoru o te Whakakitenga pene tekau mā whā. E tohu ana ngā anahera tokotoru o te Whakakitenga 14 i ngā hikoinga e toru, arā, ko te pono; ā, e tohu ana hoki aua anahera tokotoru i te tukanga whakamātau e toru ngā hikoinga i tū atu ki te whakatupuranga e ora ana i te taenga mai o te anahera tuatoru i te tau 1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Ka ka bona lengeloi le leng le fofa gare ga legodimo, le na le Ebangedi ya ka bosakhutleng gore le e rerele bao ba agileng mo lefatsheng, le setšhaba sengwe le sengwe, le lotso, le loleme, le morafe, Le bua ka lentswe le legolo la re: Boifang Modimo, lo mo neye kgalalelo; gonne nako ya katlholo ya gagwe e gorogile; mme obamelang yo o dirileng legodimo, le lefatshe, le lewatle, le metswedi ya metsi. Mme lengeloi le lengwe la mo latela, le re: Babelona o ole, o ole, motse o mogolo oo, ka gonne o nosa ditšhaba tsotlhe beine ya bogale jwa boaka jwa gagwe. Mme lengeloi la boraro la ba latela, le bua ka lentswe le legolo la re: Fa mongwe a obamela sebatana le setshwantsho sa sone, mme a amogela letshwao la sone mo phatleng ya gagwe, kgotsa mo seatleng sa gagwe, Le ene o tla nwa beine ya bogale jwa Modimo, e e tshetsweng e sa tlhakanngwa mo senwelong sa tšhakgalo ya gagwe; mme o tla tlhokofadiwa ka molelo le sebabole fa pele ga baengele ba ba boitshepo, le fa pele ga Kwana. Mme musi wa tlhokofatso ya bone o tlhatloga ka bosakhutleng le bosakhutleng; mme ga ba na boikhutso motshegare le bosigo, ba ba obamelang sebatana le setshwantsho sa sone, le mongwe le mongwe yo o amogelang letshwao la leina la sone. Fano ke bopelotelele jwa baitshepi: fano ke ba ba bolokang ditaolo tsa Modimo le tumelo ya ga Jesu. Tshenolo 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Buku Daniel disusun berasaskan pekabaran tiga malaikat. Struktur itu merupakan tiga langkah bagi kata Ibrani untuk “kebenaran”, dan juga proses pengujian tiga langkah yang sepadan, namun proses pengujian itu berlangsung di atas garis sejarah binatang bumi dalam Wahyu pasal tiga belas (Amerika Syarikat), dan juga garis sejarah dua tanduk binatang bumi itu (Republikanisme dan Protestantisme). Sejarah Amerika Syarikat, bermula pada tahun 1798 dan berterusan sehingga undang-undang Ahad yang akan segera datang, adalah tempoh sejarah yang sama di mana gereja Masehi Advent Hari Ketujuh wujud. Oleh itu, buku Daniel juga merangkumi struktur yang menggambarkan sejarah Adventisme, bermula pada tahun 1798 dan berterusan sehingga undang-undang Ahad yang akan segera datang. Dengan demikian, buku Daniel mengenal pasti sejarah-sejarah nubuatan yang sama seperti yang diwakili dalam buku Wahyu, dan dengan berbuat demikian ia menyediakan saksi pertama yang menyempurnakan pekabaran saksi kedua. Kesempurnaan kedua-dua buku itu dilaksanakan melalui fenomena nubuatan yang sama seperti yang wujud dalam hubungan antara Perjanjian Lama dan Perjanjian Baru.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Sejarah kehidupan, kematian, dan kebangkitan Yesus, sebagai Anak Allah, tidak dapat dibuktikan sepenuhnya tanpa bukti yang terkandung dalam Perjanjian Lama. Kristus dinyatakan dalam Perjanjian Lama sama jelasnya seperti dalam Perjanjian Baru. Yang satu bersaksi tentang seorang Juruselamat yang akan datang, sedangkan yang lain bersaksi tentang seorang Juruselamat yang telah datang menurut cara yang telah dinubuatkan oleh para nabi. Agar rencana penebusan dapat dihargai sebagaimana mestinya, Kitab Suci Perjanjian Lama harus dipahami dengan sungguh-sungguh. Terang mulia dari masa lampau kenabian itulah yang menampilkan kehidupan Kristus dan ajaran-ajaran Perjanjian Baru dengan kejelasan dan keindahan. Mujizat-mujizat Yesus merupakan bukti keilahian-Nya; tetapi bukti-bukti yang paling kuat bahwa Ia adalah Penebus dunia ditemukan dalam nubuatan-nubuatan Perjanjian Lama jika dibandingkan dengan sejarah Perjanjian Baru. Yesus berkata kepada orang-orang Yahudi, ‘Selidikilah Kitab-Kitab Suci; sebab di dalamnya kamu menyangka bahwa kamu mempunyai hidup yang kekal, dan Kitab-Kitab Suci itulah yang memberi kesaksian tentang Aku.’ Pada waktu itu tidak ada Kitab Suci lain yang ada selain Perjanjian Lama; jadi perintah Juruselamat itu jelas.” Spirit of Prophecy, jilid 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Jisu aa wɔasetena, ne owu ne ne wusɔre no abakɔsɛm” twa Kristo adwuma a ɔyɛ maa adesamma no mu, na ɛdi adanse kyerɛ anammɔn abiɛsa no, na saa anammɔn abiɛsa no ne “nokware” no. Hebri asɛmfua a ɛkyerɛ “nokware” no gyina hɔ ma Jisu, a ɔno ne nea odi kan ne nea ɔto to, mfiase ne awiei, ne Alfa ne Omega, na asɛmfua no ankasa wɔ nkyerɛwde a edi kan ne nea etwa to, a egyina hɔ ma ade koro no ara; efisɛ sɛ Alfa ne Omega no, Jisu da ade bi awiei adi ka ade bi mfiase ho. Kristo asetena, ne owu, ne ne wusɔre yɛ nokware; efisɛ nneɛma afoforo mu no, anammɔn abiɛsa na egyina hɔ ma no, na anammɔn a edi kan ne nea etwa to no nyinaa yɛ “asetena,” efisɛ “asetena” ne “wusɔre” nyinaa yɛ “asetena.” Mfimfini nkyerɛwde no wɔ Hebri asɛmfua no mu yɛ alfabeta no nkyerɛwde a ɛto so dumiɛnsa, na dumiɛnsa yɛ atuatew ho sɛnkyerɛnne, na Kristo owu bae esiane Satan atuatew ne Adam mma a wɔkaa ne atuatew no ho no nti.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Kefahaman tentang Wahyu Yesus Kristus dalam kitab Wahyu dibukakan meterainya tepat sebelum penutupan masa percubaan manusia, dan suatu unsur utama daripada kebenaran yang dibukakan meterainya pada waktu itu ialah bahawa Kristus ialah “kebenaran,” Alfa dan Omega, yang meletakkan tandatangan-Nya sebagai Alfa dan Omega pada kebenaran-kebenaran yang telah ditetapkan-Nya untuk wujud dalam Firman-Nya. Apabila Sister White menulis, “Sejarah kehidupan, kematian, dan kebangkitan Yesus, sebagai Anak Allah, tidak dapat dibuktikan sepenuhnya tanpa bukti yang terkandung dalam Perjanjian Lama. Kristus dinyatakan dalam Perjanjian Lama dengan seterang dalam Perjanjian Baru,” beliau sedang meneguhkan, bagi mereka yang mahu melihat, bahawa pekabaran tiga malaikat dalam Wahyu fasal empat belas (yang juga disusun berdasarkan tiga langkah yang sama, sebagai “kehidupan, kematian dan kebangkitan”), “tidak dapat dibuktikan sepenuhnya tanpa bukti yang terkandung” dalam kitab Daniel.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Sia pi leh pukhat ah, Daniel cabu cun a hmuhtir mi chu Babylon “a lo la thleng tûr” a nih thu a testifai a, Thupuan cabu cun Daniel cabu-in a hrilhlâwk ang zêl khân Babylon “a lo thleng ta” chu a testifai bawk tih a hriatna a ni. Chû bâkah, he hman dan hian Thupuan cabu “ngaihtuah man thiam taka hriat” theih nân Daniel cabu chu “fimkhur takin hriat famkim” a ngai a, a chhan chu Daniel cabu atanga “êng ropui tak” chu “Krista nun leh zirtîrna” Thupuan cabu-a umte “chiang tak leh mâwi takin” a lan chhuah tir vâng a ni.

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Kata-katanya juga dapat dipahami sebagai menunjukkan bahwa “mukjizat-mukjizat Yesus” yang digambarkan dalam kitab Wahyu merupakan “suatu bukti keilahian-Nya; tetapi bukti-bukti yang paling kuat bahwa Ia adalah Penebus dunia ditemukan” ketika nubuatan-nubuatan kitab Daniel “dibandingkan dengan sejarah” kitab Wahyu. Lebih lanjut dapat dikenali bahwa ketika “Yesus berkata kepada orang-orang Yahudi, ‘Selidikilah Kitab Suci; sebab kamu menyangka bahwa oleh-Nya kamu mempunyai hidup yang kekal, tetapi Kitab Suci itulah yang memberi kesaksian tentang Aku,’” maka bagi orang-orang Yahudi rohani pada masa kini, kitab Daniellah yang memberi kesaksian tentang Penyingkapan Yesus Kristus, dan penyingkapan itu, yang dimeteraibukakan tepat sebelum berakhirnya masa kasihan, adalah tempat di mana hidup yang kekal ditemukan.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Puk hi Daniel in thuthlung hian thil hriatlawhna dikte, Puk hi Thupuan-ah chuan famkim taka hlen chhuah turte a tarlang a. Chu puk hi Hebrai tawngin “thutak” tih sawina awm hnih-thumte chungah a inthlah a, chuvangin puk chu amah ngei hian hêng thilte hi hrilhfiah lohna atanga hrilhfiah leh puan chhuah an nih hunlai khangthar tan fiahna a entir a ni. Isua amah ngei, Alpha leh Omega nihnaah, Puk hi Thupuan thu hmasa berte leh a bung hmasa berah hian chiang takin a ngaih pawimawh a ni. Hêng thuziakte hian Daniel bung khatna pawh Thupuan bung sawmli leh li-a vântirhkoh pakhatna thuchah nen hrilhlawhna inremna leh a mizia thuhmun a nei tih an lantir bawk.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Molaetsa wa moengele wa ntlha le Daniele kgaolo ya ntlha, tsotlhe di supa mokgwa wa diteko wa dikgato tse tharo, o e leng sesupo sa Alefa le Omega. Kgaolo eo e simolola ka Babelona ya mmatota e fenya Juda ya mmatota, mme buka e lebisa ntweng ya bofelo fa gare ga Babelona le Juda, jaaka e emetswe mo ditemaneng tse thataro tsa bofelo tsa Daniele kgaolo ya lesome le bongwe. Mo ditemaneng tseo, Babelona ya semowa e fenywa ke Juda ya semowa, fela jaaka Mikaele a ema, mme nako ya teko ya batho e khutla. Ditemana tseo di emela bofelo jwa hisitori ya boporofeti ya ntwa fa gare ga Babelona le Juda. Mo ditemaneng tseo, go fodisiwa ga ntho e e gobatsang go supiwa.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Ayat-ayat yang menerangkan tentang penyembuhan luka yang mematikan itu bermula dengan ayat empat puluh dalam Daniel sebelas, yang dimulai dengan kata-kata, “Dan pada waktu akhir.” “Waktu akhir” dalam ayat itu merujuk kepada tahun 1798, ketika kepausan menerima luka yang mematikan itu. Ayat-ayat itu kemudian menceritakan bagaimana luka yang mematikan itu disembuhkan, apabila kepausan menakluk, pertama, musuhnya, raja dari selatan (Kesatuan Soviet), kedua, sekutunya, negeri yang mulia (Amerika Syarikat), dan ketiga, mangsanya, Mesir (Pertubuhan Bangsa-Bangsa Bersatu). Dalam ayat empat puluh lima kepausan (raja dari utara) sampai kepada kesudahannya, tanpa seorang pun menolongnya. Kisah tentang penyembuhan luka yang mematikan pada kepausan dalam ayat-ayat itu bermula dengan kejatuhan kepausan pada tahun 1798, dan berakhir dengan kebangkitan terakhir serta kejatuhan kepausan. Ayat-ayat di antara pembukaan petikan itu dan penutupan petikan itu mengenal pasti pemberontakan di tengah-tengahnya.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

Neno la Kiebrania linalomaanisha “kweli” liliundwa kwa kuunganisha herufi ya kwanza, herufi ya kumi na tatu, na herufi ya mwisho ya alfabeti ya Kiebrania. Kumi na tatu ni namba inayoashiria uasi, na historia iliyo kati ya wa kwanza na wa mwisho. Katika kifungu cha mwisho cha unabii katika kitabu cha Danieli, vita vilevile vinavyowakilishwa katika aya za mwanzo kabisa za kitabu vinawakilishwa pia. Aya hizo zinatanguliza sura ya kwanza, ambamo tunakuta mchakato wa majaribio wa hatua tatu ambao ndio kweli. Kisha katika kifungu cha mwisho tunakuta hatua zilezile tatu, kwa kuwa kinaanza na anguko la kwanza la upapa na kuishia na anguko la mwisho la upapa, na katikati yake kumewekwa uasi wa siku za mwisho.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

Di antara enam ayat terakhir dalam Daniel pasal sebelas itu, terdapat suatu saksi kedua bagi kebenaran, karena kuasa geografis pertama yang perlu ditumbangkan oleh kepausan (raja selatan) adalah suatu lambang kuasa naga, demikian pula yang terakhir dari ketiga kuasa geografis itu (Mesir). Penaklukan tiga langkah yang diperlukan agar luka yang mematikan itu disembuhkan dimulai dengan raja selatan, yang merupakan lambang kuasa naga, yaitu ateisme, dan yang terakhir dari ketiga kuasa itu, yang dilambangkan oleh Mesir, adalah lambang Alkitabiah utama bagi ateisme yang berkaitan dengan naga. Bahkan, kata yang diterjemahkan sebagai “selatan” dalam ayat empat puluh dari bagian itu adalah “negeb,” yang kadang-kadang diterjemahkan sebagai Mesir. Ketiga rintangan itu memiliki tanda pengenal kebenaran, sebab rintangan yang pertama adalah rintangan yang terakhir. Kuasa yang di tengah adalah negeri yang indah (Amerika Serikat). Amerika Serikat adalah tempat pemberontakan hukum Minggu diwujudkan, dan lambang Amerika Serikat pada permulaannya adalah tiga belas koloni.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

တံဆိပ်ဖြစ်သော အာလဖနှင့် ဩမေဂါ၏ သက်သေခံချက်သည် ဒံယေလကျမ်းတစ်လျှောက်လုံး စိမ့်ဝင်ပျံ့နှံ့လျက်ရှိပြီး၊ ၎င်းသည် ဗျာဒိတ်ကျမ်းနှင့် ပေါင်းစည်း၍ ယူဆသောအခါ ယေရှုခရစ်၏ ဘုရားသဘောတရားကို တည်ထောင်ပေးသော သက်သေခံချက်ကို ပေးစွမ်းသည်။ ဒံယေလ အခန်းကြီး ၁၂ ၏ အနက်အဓိပ္ပာယ်အရ၊ ကျမ်းစာအုပ်ကို ဖွင့်လှစ်သော မျိုးဆက်၌ ဖြစ်ပေါ်သော သုံးဆင့်ပါ စမ်းသပ်မှုဖြစ်စဉ်နှင့် စပ်လျဉ်း၍၊ ဒံယေလကျမ်း၏ ဖွဲ့စည်းပုံဆိုင်ရာ ဗျာဒိတ်ကို ပယ်ချခြင်းသည် ဆိုးညစ်သူများဟု သတ်မှတ်ထားသူတို့ထဲတွင် ပါဝင်ခြင်းဖြစ်သည်။ ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၄ ၏ အနက်အဓိပ္ပာယ်အရ၊ ဒံယေလကျမ်း၏ ဖွဲ့စည်းပုံဆိုင်ရာ ဗျာဒိတ်ကို ပယ်ချခြင်းသည် သားရဲနှင့် ၎င်း၏ ရုပ်ပုံကို ကိုးကွယ်နေသူများဟု သတ်မှတ်ထားသူတို့ထဲတွင် ပါဝင်ခြင်းဖြစ်သည်။

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Kitap ya Tšenolo e bontšha gore pejana ga ge sebaka sa kgaugelo se tswalelwa, Kutollo ya Jesu Kriste e a khurumollwa; gomme Kutollo ya Jesu Kriste e akaretša go khurumollwa ga sebopego sa puku ya Daniele.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “အမျိုးမျိုးသော နိုင်ငံတို့၏ အုပ်ချုပ်ရေးတာဝန်များနှင့် ကမ္ဘာလုံးဆိုင်ရာ အာဏာသက်ရောက်မှုရှိသော တိုင်းနိုင်ငံများ၏ လျှို့ဝှက်ချက်များကို လူတို့က သူ့အား အပ်နှင်း၍ ဂုဏ်ပြုခဲ့သကဲ့သို့၊ ဒံယေလသည် ဘုရားသခင်၏ သံတမန်အဖြစ် ဘုရားသခင်ထံမှလည်း ဂုဏ်ပြုခြင်းကို ခံရပြီး၊ နောင်လာမည့် ခေတ်ကာလများ၏ နက်နဲသော အကြောင်းအရာများအကြောင်း ဗျာဒိတ်တော်များစွာကိုလည်း ရရှိခဲ့သည်။ သူ၏အမည်ဖြင့် ခေါ်ဝေါ်သော ကျမ်းစာအုပ်၏ အခန်း ၇ မှ ၁၂ အထိတွင် သူကိုယ်တိုင် မှတ်တမ်းတင်ထားသော သူ၏ အံ့ဖွယ် ပရောဖက်ပြုချက်များကို ပရောဖက်ကိုယ်တိုင်ပင် အပြည့်အဝ နားမလည်ခဲ့သော်လည်း၊ သူ၏ အသက်တာဆိုင်ရာ အမှုတော်များ ပြီးဆုံးခါနီးတွင် ‘နေ့ရက်များ၏ အဆုံး၌’—ဤလောက သမိုင်း၏ နိဂုံးပိုင်းကာလ၌—သူသည် မိမိ၏ အပိုင်းအခန်းနှင့် နေရာတွင် တစ်ဖန် ရပ်တည်ခွင့် ရမည်ဟူသော မင်္ဂလာရှိသော အာမခံချက်ကို ပေးအပ်ခံခဲ့ရသည်။ ဘုရားသခင်သည် ဘုရားသခင်၏ ရည်ရွယ်တော်မူချက်နှင့် စပ်လျဉ်း၍ ထုတ်ဖော်ပြသထားသမျှ အရာအားလုံးကို သူ့အား နားလည်စေခြင်း မပေးခဲ့ပါ။ ‘ဤစကားများကို ပိတ်ထား၍၊ စာအုပ်ကို တံဆိပ်ခတ်ထားလော့’ ဟု သူ၏ ပရောဖက်စာများနှင့် စပ်လျဉ်း၍ ညွှန်ကြားခြင်း ခံခဲ့ရသည်။ ဤအရာများကို ‘အဆုံးကာလတိုင်အောင်’ တံဆိပ်ခတ်ထားရမည် ဖြစ်သည်။ ‘ဒံယေလ၊ သင်၏ လမ်းကို သွားလော့’ ဟု ယေဟောဝါ၏ သစ္စာရှိ သံတမန်အား ကောင်းကင်တမန်က နောက်တစ်ကြိမ် ညွှန်ကြားပြန်သည်။ ‘အကြောင်းမူကား ဤစကားများသည် အဆုံးကာလတိုင်အောင် ပိတ်ထား၍ တံဆိပ်ခတ်ထားပြီး ဖြစ်၏။ … သင်မူကား အဆုံးတိုင်အောင် သင်၏ လမ်းကို သွားလော့။ အကြောင်းမူကား သင်သည် အနားယူရလိမ့်မည်၊ ထို့နောက် နေ့ရက်များ၏ အဆုံး၌ သင်၏ အပိုင်းအခန်း၌ ရပ်တည်ရလိမ့်မည်။’ Daniel 12:4, 9, 13.”

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Bila kita menghampiri penutupan sejarah dunia ini, nubuatan-nubuatan yang dicatat oleh Daniel menuntut perhatian khusus kita, kerana semuanya itu berkaitan dengan waktu yang kita sedang hidupi. Dengan nubuatan-nubuatan itu hendaklah dihubungkan ajaran-ajaran daripada kitab terakhir dalam Kitab Suci Perjanjian Baru. Syaitan telah memimpin banyak orang untuk mempercayai bahawa bahagian-bahagian nubuatan dalam tulisan Daniel dan Yohanes, sang pewahyu, tidak dapat difahami. Namun janji itu jelas bahawa berkat yang istimewa akan menyertai pengkajian nubuatan-nubuatan ini. ‘Orang-orang bijaksana akan memahami’ (ayat 10), telah diucapkan mengenai penglihatan-penglihatan Daniel yang akan dibuka meterainya pada akhir zaman; dan mengenai wahyu yang Kristus berikan kepada hamba-Nya, Yohanes, untuk penuntun umat Allah sepanjang segala abad, janjinya ialah, ‘Berbahagialah ia yang membacakan, dan mereka yang mendengarkan perkataan-perkataan nubuatan ini, dan yang menuruti apa yang tertulis di dalamnya.’ Wahyu 1:3.” Prophets and Kings, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Ngwiilela m’ntendele gwa mazu gha kunthazi ku nyengo na m’badwo wake, Mlongo White wakayowoya kuti, “apo tikunozgokera ku umaliro wa mdauko wa charu ichi”, “‘ŵavinjeru ŵazamupulikiska,” kuti “mauboni agho ghali kulembeka na Danieli ghakukhumbikwira chidwi chithu chapadera, pakuti ghakukhwaskana na nyengo yeneyiyo umo tikukhaliramo.” “Vyakuvumbukwa vinandi vya visisi vya nyengo izo zikwiza. Mauboni ghake ghakuziziswa, umo ghali kulembekera na iyo mu vipaturo 7 kufika 12 vya buku ilo likwenda na zina lake,” “ghazamufumiskika ku chisisi mu mazuŵa ghaumaliro.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Taem nao buk blong Daniel i open, hem i karem wan proses blong klinim man long tri step, we i testem jeneresen we i stap laef long taem Laeon blong traeb blong Juda i givim buk blong Daniel long ol pipol blong Hem. Long Revelesen ten, Sista Waet i talem long yumi se enjel we i bin kamdaon i “no less a personage than Jesus Christ.” Long Revelesen ten, enjel ya i holem wan smol buk we i open long han blong Hem, we oli bin talem long Jon blong i tekem mo kakae. Laeon blong traeb blong Juda, we hem tu i “no less a personage than Jesus Christ,” nao i openem buk ya, from samting ia buk we oli talem long Jon blong i kakae hemia smol buk blong Daniel.

> “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.

> “E ne e le Tau ea leloko la Juda e ileng ea manolla buka, ’me ea nea Johanne tšenolo ea se tlang ho ba teng matsatsing ana a ho qetela.

> “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.

> “ដានីយ៉ែល​បាន​ឈរ​នៅ​ក្នុង​ចំណែក​របស់​លោក ដើម្បី​ទទួលបន្ទុក​ថ្លែង​ទីបន្ទាល់​របស់​លោក ដែល​ត្រូវ​បាន​បិទ​ត្រា​រហូត​ដល់​ពេល​ចុង​បញ្ចប់ នៅ​ពេល​ដែល​សារ​របស់​ទេវតា​ទី​មួយ​ត្រូវ​តែ​ប្រកាស​ដល់​ពិភពលោក​របស់​យើង។ សេចក្ដី​ទាំងនេះ​មាន​សារៈសំខាន់​អនន្ត​នៅ​ក្នុង​ថ្ងៃ​ចុង​ក្រោយ​ទាំងនេះ; ប៉ុន្តែ ខណៈ​ដែល ‘មនុស្ស​ជា​ច្រើន​នឹង​ត្រូវ​បាន​សម្អាត ហើយ​ធ្វើ​ឲ្យ​ស ហើយ​ត្រូវ​បាន​សាកល្បង,’ ‘មនុស្ស​អាក្រក់​នឹង​ប្រព្រឹត្ត​អាក្រក់: ហើយ​គ្មាន​នរណា​ម្នាក់​ក្នុង​ចំណោម​មនុស្ស​អាក្រក់​នឹង​យល់​ទេ।’ នេះ​ពិត​ប្រាកដ​ណាស់! បាប​គឺ​ជា​ការ​រំលង​ក្រឹត្យវិន័យ​របស់​ព្រះ; ហើយ​អ្នក​ទាំងឡាយ​ដែល​មិន​ព្រម​ទទួល​យក​ពន្លឺ​ទាក់ទង​នឹង​ក្រឹត្យវិន័យ​របស់​ព្រះ នឹង​មិន​យល់​អំពី​ការ​ប្រកាស​នៃ​សារ​របស់​ទេវតា​ទី​មួយ ទី​ពីរ និង​ទី​បី​ឡើយ។ ព្រះគម្ពីរ​ដានីយ៉ែល​ត្រូវ​បាន​បើក​ត្រា​នៅ​ក្នុង​វិវរណៈ​ដែល​បាន​ប្រទាន​ដល់​យ៉ូហាន ហើយ​នាំ​យើង​បន្ត​ទៅ​កាន់​ឈុត​ឆាក​ចុង​ក្រោយ​នៃ​ប្រវត្តិសាស្ត្រ​ផែនដី​នេះ។”

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Adakah saudara-saudara kita akan mengingati bahawa kita sedang hidup di tengah-tengah bahaya akhir zaman? Bacalah Wahyu dalam hubungannya dengan Daniel. Ajarkanlah perkara-perkara ini.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Ho gana go gana kutollo ya sebopego sa puku ya Daniele, seo bjale se bulwago, ke go ba gare ga bao ba hlaolwago bjalo ka ba babe. Dikgaolo tše tshela tša pele tša Daniele di hloma sebopego sa boporofeta seo se emelago histori ya boporofeta ya Boadventiste, sebata sa lefase, mengwaga e masome a šupago ya seswantšho ya Jesaya kgaolo ya masomepedi-tharo, dinaka tše pedi tša Boprotestanta le Burephabliki, histori ya boporofeta ya melaetša ya morongwa wa pele le wa bobedi, le histori ya melaetša ya barongwa ba bararo. Dikgaolo tše tshela tša mafelelo tša Daniele di hlaola melaetša ya boporofeta yeo e bulwago mathomong le mafelelong a histori tše ka moka tšeo di boletšwego pejana.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

សេចក្ដីពិពណ៌នានៅក្នុងដានីយ៉ែល​ជំពូក​ទី​មួយ គឺជា​ប្រវត្តិនៃ​ចលនា​របស់​ទេវតា​ទី​មួយ នៅ​ដើម​ប្រវត្តិសាស្ត្រ​របស់​សត្វ​ពី​ផែនដី។ ជំពូក​ទី​មួយ​ដល់​ជំពូក​ទី​បី គឺជា​ប្រវត្តិនៃ​ចលនា​របស់​ទេវតា​ទី​បី នៅ​ចុង​បញ្ចប់​នៃ​ប្រវត្តិសាស្ត្រ​របស់​សត្វ​ពី​ផែនដី។ ជំពូក​ទី​បួន ត្រូវ​ដាក់​ឲ្យ​ស្រប​នឹង​ជំពូក​ទី​មួយ ក្នុង​នាម​ជា​ដើម​កាល; ហើយ​ជំពូក​ទី​ប្រាំ និង​ទី​ប្រាំមួយ ត្រូវ​ដាក់​ឲ្យ​ស្រប​នឹង​ជំពូក​ទី​មួយ​ដល់​ទី​បី ក្នុង​នាម​ជា​ចុង​បញ្ចប់។ ការ​កើន​ឡើង​នៃ​ចំណេះដឹង ដែល​ត្រូវ​បាន​តំណាង​នៅ​ក្នុង​ជំពូក​ទី​ប្រាំពីរ ទី​ប្រាំបី និង​ទី​ប្រាំបួន ត្រូវ​ដាក់​ឲ្យ​ស្រប​នឹង​ជំពូក​ទី​មួយ ក្នុង​នាម​ជា​ប្រវត្តិសាស្ត្រ​ដើម​កាល។ ការ​កើន​ឡើង​នៃ​ចំណេះដឹង ដែល​ត្រូវ​បាន​តំណាង​នៅ​ក្នុង​ជំពូក​ទី​ដប់ ទី​ដប់​មួយ និង​ទី​ដប់​ពីរ ត្រូវ​ដាក់​ឲ្យ​ស្រប​នឹង​ជំពូក​ទី​មួយ​ដល់​ទី​បី ក្នុង​នាម​ជា​ប្រវត្តិសាស្ត្រ​ចុង​បញ្ចប់។

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Secara baris demi baris, penerapan ini mengenal pasti sejarah permulaan binatang bumi itu sebagai fasal satu, empat, tujuh, lapan dan sembilan. Penerapan itu juga mengenal pasti sejarah pengakhiran binatang bumi itu sebagai fasal satu hingga tiga, fasal lima, enam dan sepuluh hingga dua belas. Dengan demikian, kitab Daniel dikemukakan sebagai kedua-duanya, iaitu permulaan dan pengakhiran binatang bumi itu.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Tšimologo ya sebata sa lefase e ka gona ya tsebišwa e le Daniele kgaolo ya pele, gobane kgaolo ya bone e swanetše go tla godimo ga kgaolo ya pele (mothalo godimo ga mothalo). Dikgaolo tša bošupa, seswai le senyane le tšona di swanetše go tla godimo ga kgaolo ya pele. Ka gona, mathomo a histori ya sebata sa lefase a emetšwe ke Daniele kgaolo ya pele.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

เช่นเดียวกันกับการสิ้นสุดของสัตว์ร้ายแห่งแผ่นดิน การสิ้นสุดแห่งประวัติศาสตร์ของสัตว์ร้ายแห่งแผ่นดินถูกนำเสนอไว้ในบทที่หนึ่งถึงบทที่สาม และบทที่ห้า หก สิบ สิบเอ็ด และสิบสอง จะครอบทับลงบนสามบทแรกนั้น (บรรทัดซ้อนบรรทัด) ดังนั้น การสิ้นสุดแห่งประวัติศาสตร์ของสัตว์ร้ายแห่งแผ่นดินจึงถูกนำเสนอไว้ในสามบทแรกของพระธรรมดาเนียล

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Babi ya mbala moko ezali komonisa ebandeli, mpe na nsima bababi ya mbala moko kino misato ezali komonisa nsuka; mpe ebongiseli ya moko mpe na nsima misato, ezali kotalisa ete ebongiseli ya esakweli ya buku ya Daniele, ezali ndenge moko mpenza na ebongiseli ya esakweli ya baanzelu misato ya Emoniseli zomi na minei. Kuna, lokola mpe na Daniele, anzelu ya liboso azali komonisa lisolo moko ya kokabwana, kasi azali mpe eteni moko kati na misato ya lisolo ya baanzelu misato. Na mbala moko, lokola boyebi oyo ezali kotalisa mpe kopesa makasi na boyokani ya misato mpe moko, ezali mpe ebongiseli ya liloba ya Baebele oyo elobi solo, oyo ezali komonisa kaka te Klisto, mpe nguya ya bokeli ya Nzambe, kasi mpe mosala ya komekama mpe kopetolama na matambe misato, oyo emonisami ezala na Daniele mokapo ya liboso, mpe na nsima lisusu na Daniele babakapo ya mbala moko kino misato.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Yesus, yang adalah kebenaran, juga ialah Yang Pertama dan Yang Terakhir, dan dalam hal itu sejarah pergerakan malaikat pertama diulangi tepat sampai ke huruf-hurufnya dalam sejarah ketiga malaikat, sehingga secara profetik dapat diterima untuk menempatkan tiga pasal pertama kitab Daniel di atas pasal pertama kitab Daniel, karena permulaan selalu menggambarkan pengakhiran. Dengan demikian kitab Daniel menjadi “kitab kecil” yang ada di tangan malaikat itu, sebab “kitab kecil” Daniel dapat diwakili sepenuhnya dalam pasal pertama kitab Daniel.

We will continue our study of the book of Daniel in the next article.

Re tla tswela pele ka thuto ya rona ya buka ya Daniele mo setlhogong se se latelang.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> “Di antara mereka yang dicari oleh para pegawai yang sedang bersiap untuk melaksanakan ketentuan-ketentuan dekret kerajaan, terdapat Daniel dan sahabat-sahabatnya. Ketika diberitahukan bahwa menurut dekret itu mereka juga harus mati, ‘dengan kebijaksanaan dan pertimbangan’ Daniel bertanya kepada Arioch, kepala pengawal raja, ‘Mengapakah titah raja itu demikian tergesa-gesa?’ Arioch menceritakan kepadanya kisah tentang kebingungan raja atas mimpinya yang luar biasa itu, serta kegagalannya memperoleh pertolongan dari mereka yang hingga saat itu paling sepenuhnya dipercayainya. Setelah mendengar hal itu, Daniel, dengan mempertaruhkan nyawanya, memberanikan diri menghadap raja dan memohon agar diberi waktu, supaya ia dapat memohon kepada Allahnya untuk menyatakan kepadanya mimpi itu beserta tafsirnya.”

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> राजा ने इस निवेदन को स्वीकार किया। “तब दानिय्येल अपने घर गया, और इस बात को अपने संगियों—हनन्याह, मीशाएल, और अजर्याह—पर प्रगट किया।” वे सब मिलकर ज्योति और ज्ञान के स्रोत से बुद्धि की याचना करने लगे। उनका विश्वास इस चेतना में दृढ़ था कि परमेश्वर ने उन्हें उसी स्थान पर रखा था जहाँ वे थे, कि वे उसका कार्य कर रहे थे और अपने कर्तव्य की मांगों को पूरा कर रहे थे। उलझन और संकट के समयों में वे सदा मार्गदर्शन और संरक्षण के लिए उसी की ओर मुड़े थे, और उसने अपने को सदा उपस्थित सहायक सिद्ध किया था। अब उन्होंने मन की खेदपूर्ण दशा में अपने को पृथ्वी के न्यायी के सम्मुख फिर से समर्पित किया, यह विनती करते हुए कि वह उनकी इस विशेष आवश्यकता की घड़ी में उन्हें छुटकारा प्रदान करे। और उनकी विनती व्यर्थ न गई। जिस परमेश्वर का उन्होंने आदर किया था, उसी ने अब उनका आदर किया। यहोवा का आत्मा उन पर ठहरा, और दानिय्येल पर “रात के एक दर्शन में” राजा का स्वप्न और उसका अर्थ प्रकट किया गया।

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Perbuatan pertama Daniel ialah mengucap syukur kepada Tuhan atas wahyu yang telah diberikan kepadanya. ‘Terpujilah nama Tuhan sampai selama-lamanya,’ serunya; ‘sebab hikmat dan kuasa adalah milik-Nya: dan Ia mengubah masa dan musim: Ia menurunkan raja-raja, dan mengangkat raja-raja: Ia memberikan hikmat kepada orang-orang bijaksana, dan pengetahuan kepada mereka yang berpengertian: Ia menyingkapkan perkara-perkara yang dalam dan yang tersembunyi: Ia mengetahui apa yang ada di dalam kegelapan, dan terang diam bersama-Nya. Aku bersyukur kepada-Mu, dan memuji Engkau, ya Engkau, Tuhan nenek moyangku, yang telah memberikan kepadaku hikmat dan kuasa, dan yang sekarang telah memberitahukan kepadaku apa yang kami mohonkan kepada-Mu: sebab Engkau sekarang telah memberitahukan kepada kami perkara raja itu.’” Prophets and Kings, 493, 494.

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