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# The Book of Daniel - Number Fifty-Two

Buku Daniel - Nombor Lima Puluh Dua

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Mpulelo ya Selotho ya Boporofeta: Pono ya Daniele le go Tsoga ga Mebušo

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

Dalam rencana yang lalu kami telah menunjukkan bahawa Gabriel memberikan kesimpulan tentang “murka yang terakhir” untuk meneguhkan tarikh 1844, berdasarkan dua orang saksi. Miller memahami “tujuh kali” dalam Imamat dua puluh enam, yang telah dilaksanakan terhadap kerajaan Yehuda, tetapi tidak pernah sampai pada suatu tahap di mana dia melihat tujuan dan hubungan penghakiman “tujuh kali” itu ke atas kedua-dua kerajaan utara dan selatan Israel. Sama ada dia pernah mengenali perbezaan “murka yang terakhir” dalam ayat sembilan belas adalah diragui, walaupun tidak syak lagi dia memahami dalam erti yang umum bahawa “murka” itu ialah “tujuh kali.” Terang tentang murka yang pertama dan yang terakhir telah dibukakan meterainya oleh Palmoni pada tahun 1856, tetapi telah ditolak pada tahun 1863. Namun, pekhabaran Miller tentang “tujuh kali” itu adalah benar, walaupun terhad.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller tidak akan menyedari bahawa tanduk kecil Rom pagan meninggikan dan mengagungkan paganisme, dalam ayat sebelas Daniel lapan, kerana bagi Miller “take away” hanyalah bermaksud menyingkirkan dalam setiap tiga kemunculannya dalam Daniel. Namun mesejnya tetap benar, walaupun terhad.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Ka Millerite ka hriat theih a ni a, chuan châng sawm-leh-pakhatna-a “biak in” tih chu Rome khawpui chhunga milem be rawngbâwlna in (Pantheon) a ni tih an hria; mahse, an thuchah innghahna chu Hebrai tawng a ni lo. Miller thuchah chu hrilhlawkna hun chanchin lamah a rilru a pe zâwk. An thuchah hawnchhuahna hmun huna chanchin khân Bible hrilhlawknaa ram lalna rukna atân United States an hmuh theih loh tûrin a dâl a; chu bâkah chuan, papacy hi Bible hrilhlawknaa ram lalna pangana atân an hmuh theih loh tûrin pawh a dâl bawk.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Ba qobelloa ke histori eo ba neng ba phela ka ho eona, ba ile ba sebelisa boprofeta ka tumellano le tebello ea bona ea ho khutla ha Kreste ho haufi, ’me ba ile ba soetseha, leha ho le joalo molaetsa oa bona o ne o nepahetse. Ha Gabriele a fana ka tlhaloso ea lipono tse peli litemaneng tsa leshome le metso e mehlano ho isa ho tse mashome a mabeli a metso e supileng, kutloisiso ea Miller e ile ea mo sitisa ho tšoara tšenolo e pharaletseng ea mebuso e neng e emetsoe ke ho fapanyetsana ha bong ba lenaka le lenyenyane litemaneng tsa robong ho isa ho tse leshome le metso e ’meli. Bamillere ba bona Roma feela e le ’muso oa bone le oa ho qetela oa lefatše tlhalosong ea Gabriele.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Kesiingemp le, ha ngah a Daniel, ngaumsi ãningdakani ani mesokna nikaha, aro uni miksongani gimin seng∙ahaon, nibo, angni mikkango mande gita nikgipa sa chadengaha. Aro Ulai a∙jolni gisepo angna mande biapni ku∙rangko ang’a, jean okame indine aganaha, Gabriel, ia mandena ani mesokna miksonggijako ma∙sie ra∙atbo. Uni ja∙man ua ang chadenggipa biapo sepangbaaha; aro ua sepangon anga kenaha, aro angni mikkangchi ga∙akaha; indiba ua angna aganaha, Ma∙sibo, O mande ni depante; maina bon∙kamgipa somoio ia ani mesokna ong∙gen. Aro ua angna aganengmitingo, anga a∙ao angni mikkangchi kingking dal∙gipa tusio dongaha; indiba ua angko re∙bagipa, aro angko chadengatpilataha. Aro ua aganaha, Nibo, neng∙nikani bon∙kamgipa salo maiko ong∙genchim, uko ang na∙a ma∙sina dakgen; maina pangchakgipa somoio bon∙kamani ong∙gen. Na∙a nikgipa gnigipa grongrang donggipa me∙chik mesak Media aro Persia ni rajarang ong∙a. Aro ritinggipa me∙chik chong∙motan Grecia ni raja ong∙a; aro uni mikronrangni gisepo donggipa dal∙gipa grongara skanggipa raja ong∙a. Aro ua grong genggipa ja∙mano, uni biapo brigipa chaarang chadengahaon, ia jatoni songnok chaarang chadenggen, indiba uni bilchi ong∙jawa. Aro uamangni songnokni bon∙kamgipa somoio, maina niam pe∙giparang pilak chu∙sokahaon, mikkang rakgipa aro donkamgipa kattarangko u∙igipa raja sa chadenggen. Aro uni bil dal∙be∙gen, indiba an∙tangni bilchi ong∙jawa; aro ua aiao inmangipa gita nisiatgen, aro man∙gen, aro dakgen, aro bilakgiparangko aro rongtalgipa manderangko nisiatgen. Aro uni cholonchi tol∙napani-ko an∙tangni jako man∙atgen; aro ua an∙tangko an∙tangni ka∙tongo mitelgen, aro tom∙tomchi bang∙a manderangko nisiatgen; ua rajarangni Rajani kosako chadenggeno, indiba jakgripe pe∙atako man∙gen. Aro sal aro pringni ani mesokani, jean aganako man∙aha, kakket ong∙a; uni gimin na∙a ani mesoknako toebo; maina iara bang∙a salrangna ong∙gen. Aro anga Daniel, gisik rakjaha, aro adita salrang yadeengaha; ja∙man anga chakpilaha, aro raja ni kamko ka∙aha; aro anga ani mesokna gimin aiao inmangaha, indiba mamungba uko ma∙sijaha. Daniel 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Mi a Ulai River onia a anikpa visen obɔɔnsa yi mu yi, nanso amansan Babilon abakɔsɛm no mu no, wɔagya ahenni a edi kan no afi visen no mu. Na wɔde aka ho dedaw sɛ sika kɔkɔɔ ti no ne gyata no wɔ ti 2 ne 7 mu, nanso Babilon nkɔmhyɛ su a woyi fi hɔ na wɔsan de ba no na wɔasi so dua wɔ ti 8 mu. Nebukadnezar yɛɛ papa no awufoɔ pirapira no ho nhwɛso bere a wɔpam no fii nnipa mu “mmere ason” no mu; saa kwan so na ɔyɛɛ mfatoho maa mfe aduɔson a ɛyɛ nsɛnkyerɛnne no a Tiro aguamanbea no yɛ nea wɔwere no. Wɔ Daniel ti 8 mu no, wɔagye Babilon afi Bible nkɔmhyɛ ahenni no mu sɛ nea wɔwere no, na visen no fi ase ne Mediafo ne Persiafo no (odwennini no), na Hela (abirekyie no) dii hɔ akyi.

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Mfumu wa Alesandire Mukuru unagawanika kukhala maufumu anayi a mphamvu yocheperapo kuposa ya Alesandire, monga momwe zinayimiridwiranso m’chaputala seveni ndi kambuku amene anali ndi mapiko anayi ndi mitu inayi. Nambala inayi imayimira dziko lonse lapansi, monga kuyimiridwa ndi kumpoto, kum’mawa, kum’mwera, ndi kumadzulo. M’vesi eyiti la chaputala eyiti, panatuluka anayi odziwika kupita ku mphepo zinayi za kumwamba. M’chaputala seveni, mapiko anayi a Girisi agwirizana ndi mphepo zinayi za chaputala eyiti, ndipo mitu inayi ya Girisi igwirizana ndi anayi odziwika. Mitu inayi ndi anayi odziwika ayimira maufumu anayi amene ufumu woyambirira wa Alesandire unagawanikamo, ndipo mapiko anayi ndi mphepo zinayi ayimira madera anayi a kugawanikako. Kusiyanitsa kwa mfundo imeneyi nkofunika kuchiona, pakuti kuyimira mkangano umene a Millerite anali nawo motsutsana ndi kumvetsetsa kwachikhalidwe kwa Aprotestanti ponena za ufumu wachinayi wa Roma.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Litafuleng tsa Habakkuk, tse emeloang ke lichate tsa bahlahlami tsa 1843 le 1850, ho na le setšoantšo se le seng feela se sa bontšeng tšebeliso ea boprofeta, ’me se amana le phapang pakeng tsa lihlooho tse ’nè le tse hlaheletseng, le mapheo a mane le meea e mene. Ka boiteko ba ho fifatsa ’nete ea Roma e le ’muso oa bone oa boprofeta ba Bibele, Satane o ile a hlahisa khang mabapi le moelelo oa ’nete kapa oa bohata oa lihlooho tse ’nè le tse hlaheletseng, le mapheo a mane le meea e mene. Satane o entse joalo hobane buka ea Daniele e supa ka ho hlaka hore ho na le letšoao le le leng le ikhethang bukeng ea Daniele le ileng la tiisa pono eo. Karolo ea bopaki bo tiisang letšoao leo e fumanoa lihloohong tse ’nè le tse hlaheletseng, le mapheong a mane le meea e mene. Baprotestanta ba ile ba ts’ehetsa pono ea bosatane ka khang ena, ’me khang eo e ne e le ea bohlokoa haholo historing ea ba-Millerite hoo ba ileng ba e supa holim’a chate. Matla a tiisang pono ea “chazon” bukeng ea Daniele a tsejoa e le “linokoane tsa sechaba sa heno,” ’me Baprotestanta ba ile ba tsebahatsa matla ao e le e mong oa letoto le lelelele la marena a Siria ea bitsoang Antiochus Epiphanes, athe Miller o ile a ba tsebahatsa e le Roma.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Na pada masa-masa itu banyak orang akan bangkit melawan raja selatan; juga orang-orang ganas dari bangsamu akan meninggikan diri untuk menegakkan penglihatan itu, tetapi mereka akan jatuh. Daniel 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiochus ialah salah seorang raja dalam satu garis keturunan raja-raja yang muncul daripada salah satu daripada empat kerajaan hasil perpecahan kerajaan Alexander. Tanduk kecil dalam ayat sembilan Daniel lapan muncul sesudah kerajaan Alexander, dan ayat sembilan mengatakan bahawa daripada salah satu daripadanya, keluarlah tanduk kecil itu.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Le ku bumbe mun’we bya yona ku huma mhalamhala leyitsongo, leyi kuleke ngopfu swinene, yi ya etlhelo ra dzonga, ni ra vuxeni, ni ra tiko leri xongeke. Daniele 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Аргументот околу тоа дали Рим го воспоставува видението, или слаб и прилично безначаен сириски цар го воспоставува видението, го вклучува и аргументот дали силата на малиот рог произлегла од еден од четирите рогови, или од еден од четирите ветрови. Тоа и не е некаков силен аргумент, зашто историјата и пророштвото јасно покажуваат дека Рим не бил потомок на грчкото царство, туку дека Рим бил нова сила. Ако Рим бил четвртото царство, тогаш „еден од нив“ од деветтиот стих, мора да биде еден од четирите ветрови или крилја. Ако станувало збор за Антиох Епифан, тогаш тоа произлегло од сирискиот рог.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Bamillerite ba ile ba lemoga gore maatla a a emelwang e le “batlhaseli ba batho ba gago” a ne a tla emelela go ganetsa Keresete.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Dan melalui kelicikannya juga ia akan menyebabkan tipu daya berhasil di tangannya; dan ia akan membesarkan dirinya di dalam hatinya, dan dengan damai ia akan membinasakan banyak orang; ia juga akan bangkit melawan Raja segala raja; tetapi ia akan dihancurkan tanpa tangan. Daniel 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“Pangeran segala pangeran” ialah Kristus, dan Antiokhus Epifanes hidup jauh sebelum Kristus dilahirkan; oleh itu, golongan Millerit telah menunjukkan hakikat ini pada carta 1843. Pada carta itu mereka memasukkan tarikh 164, yang sebenarnya tidak mempunyai rujukan alkitabiah, dan hanyalah suatu catatan yang menandakan pentingnya hujah tentang kerajaan yang keempat antara Miller dengan para ahli teologi Protestan. Di sebelah tahun “164” pada carta itu mereka menulis, “Kematian Antiokhus Epifanes yang sudah tentu tidak bangkit menentang Pangeran segala pangeran, kerana dia telah mati 164 tahun sebelum Pangeran segala pangeran dilahirkan.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

ꞌAndúꞌ ángel átéel álaꞌlaꞌi ti “mga tulisan ti iliw na imo mga tau” ay si Antiochus Epiphanes, singgáꞌ ngâ apostatang Protestantismo, maski pa ti kamatuoran nga itinalâ ti inspirasyon nga “an 1843 chart pinatúg na kamót ti Ginoo kag indi dapat usabon.” Ti mga Millerite nakabalo nga ti hari nga mabagsik ang nawong ay ang Roma, gani waꞌáy sila matarug ti satanikong pagpanúud nga nagalumpag sa abilidad sa pagpamatuod ti pangitain nga “chazon.” Maathag ti Biblia nga kon waꞌáy pangitain, mapukan ti katawhan.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Kwa kuwa pasipo maono, watu huangamia; bali yeye aishikaye sheria, heri yake. Mithali 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

ចក្ខុវិស័យដែលសាឡូម៉ូនកំណត់សម្គាល់នៅក្នុងខគម្ពីរនោះ គឺជាចក្ខុវិស័យ «chazon» ដែលនៅក្នុងខទីដប់បីនៃដានីយ៉ែល ៨ ជាចក្ខុវិស័យដែលកំណត់សម្គាល់អំពីសាសនាប្រជាជាតិពហុទេវនិយម និងអំណាចប៉ាប ដែលកំពុងជាន់ឈ្លីទីបរិសុទ្ធ និងពលជំនុំ។ សម្រាប់ពួកមីល្លឺរ៉ាយត៍ អំណាចបំផ្លាញទាំងពីរនោះតំណាងឲ្យនគរទីបួននៃព្រះបន្ទូលទំនាយក្នុងព្រះគម្ពីរ ហើយបើគ្មានការទទួលស្គាល់នគរទីបួន គឺរ៉ូម (ពួកចោររបស់ប្រជារាស្ត្ររបស់អ្នក) ពួកគេមិនអាចបង្កើតចក្ខុវិស័យនោះឡើងបានឡើយ។ «ពួកចោររបស់ប្រជារាស្ត្ររបស់អ្នក» នៅក្នុងខទីដប់បួននៃដានីយ៉ែល ១១ ត្រូវឈរឡើងប្រឆាំងនឹងស្តេចនៃទិសខាងត្បូង លើកតម្កើងខ្លួនឯង បង្កើតចក្ខុវិស័យ និងដួលរលំ។ រ៉ូមបានបំពេញលក្ខណៈទាំងនោះមួយៗ។

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

Dalam bab tujuh, kerajaan yang keempat secara khusus dikenal pasti sebagai “berbeza” daripada kerajaan-kerajaan sebelumnya.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Selepas itu aku melihat dalam penglihatan-penglihatan malam, dan lihatlah, seekor binatang yang keempat, menakutkan dan dahsyat, serta amat kuat; dan ia mempunyai gigi-gigi besi yang besar: ia menelan dan meremukkan berkeping-keping, lalu memijak sisa-sisanya dengan kakinya; dan ia berlainan daripada segala binatang yang sebelumnya; dan ia mempunyai sepuluh tanduk…. Kemudian aku ingin mengetahui kebenaran tentang binatang yang keempat itu, yang berlainan daripada semua yang lain, terlalu dahsyat, yang giginya daripada besi, dan kukunya daripada gangsa; yang menelan, meremukkan berkeping-keping, dan memijak sisa-sisanya dengan kakinya; Dan tentang sepuluh tanduk yang ada pada kepalanya, dan tentang tanduk yang satu lagi yang timbul, dan yang di hadapannya tiga tanduk telah rebah; iaitu tanduk yang mempunyai mata, dan mulut yang mengucapkan perkara-perkara yang sangat besar, yang rupanya lebih garang daripada kawan-kawannya. Daniel 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Хетчүан падишахлиқ, Даниялниң йәттинчи бабида тилға елинған, униңдин бурун кәлгән падишахлиқлардин «башқичә» екәнлиги икки қетим ениқ көрситилгән. Әгәр тоққузинчи айәттики «кичик мүңгүз» пәқәт сүрийәлик мүңгүзниң (Антиох Епифанесниң) давамидила болған болса, у һалда у башқичә болмиған болатти. Йәттинчи бабта Римдин бурун кәлгән һайванлар шир, ейиқ вә йолвас болуп, буларниң һәммиси тәбиәттә һәқиқәтән мәвҗут болған һайванлар иди; бирақ төмүр тишлири вә мис тырнақлири болған төртинчи һайванға кәлгәндә, Даниял йутувәткән бу дәһшәтлик һайванни ипадиләйдиған тәбиәттики һечқандақ һайванни билмәтти. У башқичә иди. Тоққузинчи айәттики «кичик мүңгүз» мүңгүзләрдин яки көрүнәрлик мүңгүзләрниң биридин әмәс, бәлки төрт шамал вә қанатлар ипадилигән саһәләрниң биридин чиқип кәлгән еди.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Daniel bab 8, menyatakan bahawa “pada akhir zaman kerajaan mereka, apabila para pelanggar telah sampai kepada kepenuhannya, seorang raja yang garang wajahnya, dan memahami kata-kata yang gelap, akan bangkit.” Pada “akhir zaman kerajaan mereka” (Yunani, yang telah terpecah menjadi empat kerajaan), pada waktu “apabila para pelanggar telah sampai kepada kepenuhannya,” seorang raja baharu akan bangkit.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Bangsa masing-masing yang telah tampil di pentas tindakan telah diizinkan menduduki tempatnya di bumi, supaya dapat dipastikan apakah bangsa itu akan menggenapi maksud-maksud Sang Pengawas dan Yang Mahakudus. Nubuat telah menelusuri kebangkitan dan perkembangan kerajaan-kerajaan besar dunia—Babel, Media-Persia, Yunani, dan Roma. Dengan masing-masing kerajaan ini, sebagaimana dengan bangsa-bangsa yang kurang berkuasa, sejarah telah berulang. Masing-masing mempunyai masa ujian; masing-masing telah gagal, kemuliaannya pudar, kuasanya lenyap.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Pada akhir (“zaman kemudian”) kerajaan Yunani, ketika cawan masa percubaan mereka telah penuh (“apabila orang-orang yang melakukan pelanggaran itu telah genap”), seorang “raja yang berwajah garang” akan bangkit. Raja itu akan memahami “ucapan-ucapan yang gelap,” kerana dia akan bertutur dalam bahasa yang sama sekali berbeza daripada bahasa Ibrani orang Yahudi atau bahasa Yunani kerajaan yang sebelumnya, kerana dia akan bertutur dalam bahasa Latin. Kerajaan itu telah dikenal pasti oleh Musa sebagai bangsa yang akan membawa pengepungan pada tahun-tahun 66 hingga 70 M, ketika antara lain kebuluran begitu dahsyat sehingga orang-orang Yahudi memakan anak-anak mereka sendiri untuk terus hidup.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Kerana engkau tidak mengabdi kepada TUHAN, Allahmu, dengan sukacita dan kegembiraan hati oleh sebab kelimpahan segala sesuatu, maka engkau akan mengabdi kepada musuh-musuhmu yang akan diutus TUHAN melawan engkau, dalam kelaparan, dan dalam kehausan, dan dalam keadaan telanjang, dan dalam kekurangan segala sesuatu; dan Ia akan mengenakan kuk besi pada tengkukmu, sampai Ia membinasakan engkau. TUHAN akan mendatangkan suatu bangsa melawan engkau dari jauh, dari hujung bumi, secepat burung rajawali terbang; suatu bangsa yang bahasanya tidak akan engkau fahami; suatu bangsa yang garang wajahnya, yang tidak akan menghormati orang tua, dan tidak menunjukkan belas kasihan kepada orang muda. Bangsa itu akan memakan hasil ternakanmu dan hasil tanahmu, sampai engkau dibinasakan; bangsa itu juga tidak akan meninggalkan bagimu gandum, anggur, atau minyak, ataupun anak lembumu, ataupun kawanan dombamu, sampai bangsa itu membinasakan engkau. Dan bangsa itu akan mengepung engkau di seluruh kotamu, sampai runtuh tembok-tembokmu yang tinggi dan berkubu, yang kepadanya engkau menaruh kepercayaan, di seluruh negerimu; dan bangsa itu akan mengepung engkau di seluruh kotamu, di seluruh negerimu, yang telah dikaruniakan TUHAN, Allahmu, kepadamu. Dan engkau akan memakan buah kandunganmu sendiri, daging anak-anak lelakimu dan anak-anak perempuanmu, yang telah dikaruniakan TUHAN, Allahmu, kepadamu, dalam masa pengepungan dan kesesakan yang dengan itu musuh-musuhmu akan menyesakkan engkau. Ulangan 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

Dalam Daniel fasal dua, kerajaan yang keempat dilambangkan dengan “besi,” dan Musa mengenal pasti “suatu bangsa” yang akan meletakkan “kuk besi” ke atas orang-orang Yahudi. “Bangsa” itu akan “membinasakan” orang-orang Yahudi, dan ia akan sepantas burung rajawali, yang mana burung rajawali ialah lambang Rom. Ia akan menjadi “suatu bangsa” “yang bahasanya tidak akan engkau fahami,” kerana bahasanya akan menjadi “kata-kata gelap” bagi orang-orang Yahudi. Ia akan menjadi “bangsa yang garang mukanya,” sebagaimana dihuraikan dalam Daniel fasal lapan sebagai “seorang raja yang garang mukanya.” Dan dalam “kepungan” Yerusalem orang-orang Yahudi memakan “anak-anak lelaki dan anak-anak perempuan” mereka.

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller telah mengenal pasti Rom pagan sebagai kuasa yang telah diramalkan oleh Musa, dan sebagai kerajaan “besi” yang keempat dalam Daniel dua, serta “bangsa” yang bertutur dalam bahasa Latin, bukan Ibrani atau Yunani. Miller tidak membuat sebarang perbezaan antara kerajaan keempat dan kerajaan kelima dalam nubuatan Alkitab, kerana baginya kedua-duanya hanyalah Rom. Oleh itu, setelah Rom pagan bangkit dalam ayat dua puluh tiga, dia tidak akan melihat perbezaan yang digambarkan dalam ayat dua puluh empat. Dalam penglihatan itu, tanduk kecil telah beralih daripada bentuk maskulin kepada feminin lalu kepada maskulin dan kepada feminin dalam ayat sembilan hingga dua belas, dan ayat dua puluh tiga mengenal pasti ciri-ciri kenabian Rom pagan, manakala penafsiran Gabriel dalam ayat dua puluh empat beralih kepada Rom feminin. Kuasa dalam ayat dua puluh empat itu akan memiliki “kuasa yang besar,” “tetapi bukan dengan kuasanya sendiri: dan ia akan membinasakan dengan dahsyatnya, dan akan berhasil, dan bertindak, dan akan membinasakan orang-orang yang perkasa dan umat yang kudus.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Roma Kepausan akan diberikan kuasa ketenteraan Roma pagan, dan ia akan membinasakan umat Tuhan selama seribu dua ratus enam puluh tahun, dari tahun 538 hingga 1798. Ia akan membinasakan “dengan dahsyat,” kerana itulah binatang yang “seluruh dunia hairan mengikutinya,” dan itulah kuasa yang akan “bertindak dan berjaya” sehingga pengindignan yang pertama, yang telah “ditentukan” untuk berakhir pada tahun 1798, digenapi.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Baka mo temaneng ya masome mabedi le tlhano, Gabriele o latela go fetofetoga mo go neng go tlhomiwe mo ditemaneng tse a neng a di tlhalosetsa Daniele, mme gape o lebisa mafoko a gagwe kwa Roma ya boheitane, e e neng ya kopanya bogosi jwa yone ka mofuta o mongwe wa “leano,” jaaka go supiwa ke borahisitori botlhe. “Boferefere” jwa Roma ya boheitane e ne e le go rotloetsa ditšhaba gore di ikopanye le bogosi jwa yone jo bo neng bo gola, mme e ne ya dirisa tsholofetso ya kagiso le katlego go aga bogosi, go farologana le dipuso tse di fetileng tse di neng tsa tlhamiwa fela ka thata ya sesole. Roma ya boheitane gape e ne e tshwanetse go “ema kgatlhanong le Kgosana ya dikgosana,” jaaka e dirile fa e ne e baya Keresete mo sefapaanong sa Golegotha.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Moka Gabriel okae maono a mabedi ao a neng a a phutholola go Daniele, ka go supa gore pono ya “mareh” ya ponatshego (malatsi a dikete tse pedi le makgolo a mararo) e ne e le boammaaruri, le gore pono ya “chazon” ya go gatakiwa ga felo ga boitshepo le lesomo ke Roma ya boheitane le Roma ya bopapa e ne e tshwanetse go “tswalelwa (go kanngwa),” “ka malatsi a mantsi” (go fitlha nakong ya bofelo ka 1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Kemudian Daniel jatuh sakit untuk beberapa waktu, lalu kembali bekerja, tetapi ia masih belum memahami penglihatan “mareh”, yaitu penglihatan yang diperintahkan kepada Gabriel untuk dibuatnya dimengerti oleh Daniel. Karena itu Gabriel akan kembali dalam pasal sembilan, untuk menuntaskan tugasnya membuat Daniel memahami penglihatan “mareh” itu.

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

Dalam pasal sembilan kitab Daniel, Daniel sedang mempelajari Firman nubuat dan memperoleh pengertian melalui tulisan-tulisan Musa dan Yeremia. Yeremia telah menyatakan bahawa pembuangan yang sedang dialaminya itu akan berlangsung selama tujuh puluh tahun.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> ဘုရားရှင်၏ နှုတ်ကပတ်တော်အရ၊ “ဤမြေတစ်ပြင်လုံးသည် ပျက်စီးခြင်းနှင့် အံ့ဩဖွယ်အခြေအနေဖြစ်လိမ့်မည်။ ဤလူမျိုးများသည် ဗာဗုလုန်မင်းကို နှစ်ခုနစ်ဆယ် တိုင်အောင် ကျွန်ခံရလိမ့်မည်။ ထိုနောက် နှစ်ခုနစ်ဆယ် ပြည့်စုံသောအခါ၊ ဗာဗုလုန်မင်းနှင့် ထိုလူမျိုးကို သူတို့၏ အပြစ်ကြောင့် ငါဒဏ်ခတ်မည်ဟု ထာဝရဘုရား မိန့်တော်မူ၏။ ခါလဒဲပြည်ကိုလည်း အစဉ်အမြဲ ပျက်စီးရာအရပ် ဖြစ်စေမည်။” ယေရမိ 25:11, 12။

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Go ya ka Moshe, bothopša nageng ya lenaba bo be bo lekana le nako yeo naga e tlago go thabela disabatha tša yona.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> ပြီး ငါသည် ထိုပြည်ကို ပျက်စီးခြောက်သွေ့ရာအဖြစ် သွင်းမည်။ ထိုပြည်၌ နေထိုင်သော သင်တို့၏ ရန်သူများသည်လည်း ထိုအမှုကြောင့် အံ့ဩခြင်းသို့ ရောက်ကြလိမ့်မည်။ ငါသည် သင်တို့ကို လူမျိုးခြားတို့အလယ်၌ ပြန့်ကျဲစေမည်။ သင်တို့နောက်သို့ ဓားကို ဆွဲထုတ်မည်။ သင်တို့၏ပြည်သည် ပျက်စီးခြောက်သွေ့လျက် ရှိရမည်။ သင်တို့၏မြို့များလည်း အပျက်အယွင်းဖြစ်ကြလိမ့်မည်။ ထိုအခါ ပြည်သည် မိမိ၏ ဥပုသ်နေ့များကို ခံစားရလိမ့်မည်။ ထိုပြည်သည် ပျက်စီးခြောက်သွေ့လျက် ရှိနေသမျှကာလပတ်လုံး၊ သင်တို့သည် ရန်သူတို့၏ပြည်၌ ရှိနေသမျှကာလပတ်လုံး၊ ထိုအခါ၌ပင် ပြည်သည် အနားယူရလိမ့်မည်။ မိမိ၏ ဥပုသ်နေ့များကို ခံစားရလိမ့်မည်။ ထိုပြည်သည် ပျက်စီးခြောက်သွေ့လျက် ရှိနေသမျှကာလပတ်လုံး အနားယူရလိမ့်မည်။ အကြောင်းမူကား သင်တို့သည် ထိုပြည်ပေါ်၌ နေထိုင်စဉ်ကာလ၌၊ သင်တို့၏ ဥပုသ်နေ့များ၌ ထိုပြည်သည် အနားမယူခဲ့သောကြောင့် ဖြစ်သည်။ ဝတ်ပြုရာကျမ်း 26:32–35။

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

ဒံယေလသည် ဘုရားသခင်၏ ပရောဖက်ပြုသော နှုတ်ကပတ်တော်မှ သက်သေခံသူနှစ်ဦး၏အားဖြင့်၊ ကိုယ်တော်၏လူမျိုးသည် ရန်သူ၏ပြည်သို့ ပြန့်ကျဲစေခြင်းကို ခံရပြီး၊ ထိုကာလအတွင်း မြေသည် မိမိ၏ ဥပုသ်နေ့များကို ခံစားရမည်ဖြစ်ကြောင်း နားလည်ခဲ့သည်။ သူသည် ရာဇဝင်ချုပ်၏ စာရေးသူက ယေရမိ၏ ခုနစ်ဆယ်နှစ်အကြောင်း၌ နားလည်သကဲ့သို့ နားလည်ခဲ့သည်။

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Nia wɔn a woguan fii afoa no ano no, ɔde wɔn kɔɔ Babilon; na wɔhɔ wɔyɛɛ ne ne mmabarima asomfo kosii sɛ Persia ahenni no dii tumi: sɛnea ɛbɛyɛ a Awurade asɛm a ɔnam Yeremia ano kae no bɛbam, kosii sɛ asase no anya ne homeda ahorow no; efisɛ bere tenten a ɛdaa amamfo no, edi homeda, de maa mfe aduoson no baa mu. Na afe a edi kan a Kores, Persia hene, dii tumi no mu, sɛnea ɛbɛyɛ a Awurade asɛm a ɔnam Yeremia ano kae no bɛbam no, Awurade kanyan Kores, Persia hene, honhom, na ɔma wɔde dawurubɔ too n’ahenni no nyinaa mu, na ɔsan de kyerɛw too hɔ sɛ, Sɛ Kores, Persia hene, na ɔka ni: Asase so ahenni nyinaa, Awurade, ɔsoro Nyankopɔn, de ama me; na wahu me sɛ mensi fie mma no wɔ Yerusalem a ɛwɔ Yuda no mu. Hena na ofi ne manfo no nyinaa mu wɔ ha? Awurade ne Nyankopɔn nka ne ho, na ɔnkɔ so nkɔ. 2 Chronicles 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Daniel faham bahawa tujuh puluh tahun pembuangan yang dinubuatkan oleh Yeremia di negeri musuh, sementara negeri itu menikmati sabat-sabatnya, adalah berasaskan kutuk “tujuh kali” dalam Imamat dua puluh enam; dan dalam ketaatan kepada pengertian itu, dia melaksanakan pemulihan yang diperintahkan di sana bagi mereka yang akhirnya tersedar akan keadaan mereka yang tercerai-berai.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> “उन मध्ये जीवित बचाइएका तिमीहरूमाथि म तिनीहरूका शत्रुहरूको देशहरूमा तिनीहरूका हृदयमा डरपोकपन पठाउनेछु; अनि हल्लिएको पातको आवाजले पनि तिनीहरूलाई खेद्नेछ; अनि तिनीहरू तरवारबाट भागेझैँ भाग्नेछन्; अनि कसैले नखेद्दा पनि तिनीहरू लड्नेछन्। अनि तिनीहरू एक-अर्कामाथि तरवारको सामु भएझैँ लड्नेछन्, यद्यपि कसैले नखेदेको हुनेछ; अनि तिमीहरूलाई आफ्ना शत्रुहरूका सामु उभिन सक्ने शक्ति हुनेछैन। अनि तिमीहरू अन्यजातिहरूका बीचमा नष्ट हुनेछौ, र तिमीहरूका शत्रुहरूको देशले तिमीहरूलाई निल्नेछ। अनि तिमीहरूमा बाँकी रहेकाहरू आफ्ना शत्रुहरूको देशहरूमा आफ्नै अधर्मको कारण क्षीण हुँदै जानेछन्; अनि आफ्ना पिताहरूका अधर्महरूको कारण पनि तिनीहरू तिनीहरूसितै क्षीण हुँदै जानेछन्। यदि तिनीहरूले आफ्नो अधर्म, र आफ्ना पिताहरूको अधर्म, तिनीहरूले मेरो विरुद्धमा गरेका आफ्नो अपराधसहित स्वीकार गरून्, र यसलाई पनि कि तिनीहरू मेरो विरुद्धमा चले; अनि यो पनि कि म पनि तिनीहरूका विरुद्धमा चलेँ, र तिनीहरूलाई तिनीहरूका शत्रुहरूको देशमा ल्याएँ; यदि त्यसपछि तिनीहरूका खतना नभएका हृदय नम्र पारिए, र तिनीहरूले आफ्ना अधर्मको दण्ड स्वीकार गरे: तब म याकूबसित गरेको मेरो करार सम्झनेछु, र इसहाकसित गरेको मेरो करार पनि, र अब्राहामसित गरेको मेरो करार पनि सम्झनेछु; अनि म त्यस देशलाई सम्झनेछु। त्यो देश पनि तिनीहरूद्वारा छोडिनेछ, र तिनीहरूबिना उजाड परेर बस्दा त्यसले आफ्ना विश्रामदिनहरूको आनन्द लिनेछ; अनि तिनीहरूले आफ्ना अधर्मको दण्ड स्वीकार गर्नेछन्; किनभने, वास्तवमै किनभने तिनीहरूले मेरा न्यायहरू तुच्छ ठाने, र तिनीहरूको प्राणले मेरा विधिहरूलाई घृणा गर्‍यो। तथापि यी सबै हुँदाहुँदै पनि, जब तिनीहरू आफ्ना शत्रुहरूको देशमा हुनेछन्, म तिनीहरूलाई त्याग्नेछैन, न तिनीहरूलाई यति घृणा गर्नेछु कि तिनीहरूलाई सर्वथा नष्ट गरूँ, र तिनीहरूसित गरेको मेरो करार भङ्ग गरूँ: किनकि म परमप्रभु तिनीहरूका परमेश्वर हुँ। तर तिनीहरूका निम्ति म तिनीहरूका पूर्वजहरूको करार सम्झनेछु, जसलाई मैले अन्यजातिहरूका आँखाको सामु मिश्रदेशबाट बाहिर ल्याएँ, ताकि म तिनीहरूका परमेश्वर हुन सकूँ: म परमप्रभु हुँ।” परमप्रभुले सिनै पर्वतमा मोशाको हातद्वारा आफू र इस्राएलका सन्तानहरूका बीचमा ठहराउनुभएका विधिहरू, न्यायहरू र व्यवस्थाहरू यी नै हुन्। लेवी 26:36–46।

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Munamato waDanieri muchitsauko chepfumbamwe unobata chinhu chimwe nechimwe chezano ravanopiwa avo vanozviwana vapararira munyika yomuvengi. Munamato iwoyo unofanira kuenzaniswa nomunamato wake uri muchitsauko chechipiri, nokuti pamwe chete inomiririra munamato waavo vari muna Zvakazarurwa chitsauko chegumi nerimwe, vakanga vakafa mumigwagwa yeguta guru iro reSodhoma neIjipiti, avo vanowana kuti naivowo vakanga vapararirawo. Danieri paanopedzisa munamato wake, Gabhurieri anodzoka kuzopedzisa basa rokutsanangura chiratidzo che“mareh,” sezvinongoitawo Mweya Mutsvene achida kuzadzisa kune zvapupu zviviri zvaZvakazarurwa chitsauko chegumi nerimwe.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Lalu sementara aku berkata-kata, berdoa, mengaku dosaku dan dosa bangsaku Israel, serta menyampaikan permohonanku ke hadapan Tuhan, Allahku, bagi gunung kudus Allahku; ya, sementara aku masih berkata-kata dalam doa, maka Gabriel, orang yang telah kulihat dalam penglihatan pada mulanya itu, datang terbang dengan cepat dan menyentuh aku kira-kira pada waktu persembahan korban petang. Lalu ia memberi tahu kepadaku, dan berbicara dengan aku, katanya, Hai Daniel, sekarang aku telah datang untuk memberikan kepadamu kebijaksanaan dan pengertian. Daniel 9:20–22.

We will continue this study in the next article.

Бид энэ судалгааг дараагийн өгүүлэлд үргэлжлүүлнэ.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Nakoana fela pele ga go wa ga Babelona, fa Daniele a ne a akanya ka diporofeto tse le go batla Modimo gore a mo neye tlhaloganyo ya metlha, o ne a newa letoto la diponatshegelo malebana le go tlhatloga le go wa ga magosi. Ka ponatshegelo ya ntlha, jaaka go kwadilwe mo kgaolong ya bosupa ya buka ya Daniele, tlhaloso e ne ya newa; le fa go ntse jalo, ga se tsotlhe tse di neng tsa itsisiwe moporofeti sentle. ‘Megopolo ya me e ne ya ntshwenya thata,’ o ne a kwala jalo ka ga maitemogelo a gagwe ka nako eo, ‘mme ponalo ya sefatlhego sa me ya fetoga mo go nna; mme ka boloka kgang eo mo pelong ya me.’ Daniele 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Melalui suatu penglihatan yang lain, terang yang lebih lanjut dicurahkan atas peristiwa-peristiwa masa depan; dan pada penutupan penglihatan inilah Daniel mendengar ‘seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu itu yang berbicara, Berapa lamakah penglihatan itu?’ Daniel 8:13. Jawaban yang diberikan, ‘Sampai dua ribu tiga ratus petang dan pagi; kemudian tempat kudus itu akan dibersihkan’ (ayat 14), membuatnya diliputi kebingungan. Dengan sungguh-sungguh ia berusaha mencari arti penglihatan itu. Ia tidak dapat memahami hubungan antara penawanan tujuh puluh tahun, sebagaimana dinubuatkan melalui Yeremia, dengan dua ribu tiga ratus tahun yang dalam penglihatan didengarnya dinyatakan oleh utusan surgawi akan berlalu sebelum penyucian tempat kudus Allah. Malaikat Gabriel memberinya suatu penafsiran sebagian; namun ketika nabi itu mendengar perkataan, ‘Penglihatan itu … akan terjadi untuk masa yang masih lama,’ ia pun jatuh pingsan. ‘Aku, Daniel, jatuh pingsan,’ demikian ia mencatat pengalamannya, ‘dan sakit beberapa hari lamanya; kemudian aku bangkit, lalu melakukan urusan raja; dan aku tercengang karena penglihatan itu, tetapi tidak seorang pun memahaminya.’ Ayat 26, 27.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> “Boli mi tove tegāu long Israel, Daniel i stadi gen long ol profesi bilong Jeremaia. Ol i klia tru—i klia tumas inap long em i kisim save long dispela ol tok aut i stap rait long ol buk long ‘namba bilong ol yia, em tok bilong Bikpela i kam long Jeremaia profet, olsem Em bai inapim seven handret yia long ol bagarap bilong Jerusalem.’ Daniel 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Ka tumelo e theiloeng holim’a lentsoe le tiileng la boprofeta, Daniele o ile a rapela Morena ka tieo bakeng sa phethahatso e potlakileng ea litšepiso tsena. O ile a rapella hore tlotla ea Molimo e bolokoe. Thapelong ea hae o ile a ikamahanya ka botlalo le bao ba neng ba haelloa ke morero oa bomolimo, a ipolela libe tsa bona e le tsa hae.” Prophets and Kings, 553, 554.

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