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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Buku Daniel - Nombor Seratus Enam Puluh Sembilan

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Menyingkap Benang-Benang Kenabian: Memahami Simbolisme “Benteng” dalam Daniel

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

ដានីយ៉ែល ជំពូក ១១ ខទីដប់ ប្រមូលសារខាងក្នុង និងសារខាងក្រៅមករួមគ្នា ដោយប្រើពាក្យ «បន្ទាយ»។ ការភ្ជាប់ដែលវាបង្កើតជាមួយនឹងទំនាយរយៈពេលហុកសិបប្រាំឆ្នាំរបស់អេសាយ បញ្ជាក់ថា «បន្ទាយ» នៃទំនាយខាងក្រៅគឺជាប្រទេសរុស្ស៊ី ហើយក៏បញ្ជាក់អំពី «បន្ទាយ» ខាងក្នុងនៃព្រះវិហារ ដែលព្រះគ្រីស្ទទ្រង់សង់ឡើងក្នុងប្រវត្តិសាស្ត្រដដែលនោះផងដែរ។ បន្ទាយខាងក្រៅ ដែលនៅក្នុងខទីសាមសិបមួយ ត្រូវបានកំណត់ថាជា «ទីបរិសុទ្ធនៃកម្លាំង» តំណាងឲ្យស្តេច ឬនគរមួយនៅលើផែនដី។ បន្ទាយខាងក្នុង ឬទីបរិសុទ្ធនៃកម្លាំងខាងក្នុង គឺជាព្រះវិហារ ដែលទូតនៃសេចក្តីសញ្ញាទ្រង់សង់ឡើងក្នុងរយៈពេលសែសិបប្រាំមួយឆ្នាំ។

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Mu Tel Ba A Macek Mït Cï Panɔ̈u Kë Leu ë Bɛ̈k Tɛ̈n Pinynhom Ciath, God aa kee dhiëëc ë pïïr tën keek.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Dalam kitab Daniel, terdapat dua kata Ibrani yang keduanya diterjemahkan sebagai “tempat kudus.” Yang satu ialah “miqdash,” dan yang lainnya ialah “qodesh.” “Miqdash” dapat melambangkan tempat kudus kafir, atau tempat kudus Allah, atau bahkan suatu kubu pertahanan. “Qodesh” hanya dipakai untuk melambangkan tempat kudus Allah di dalam Alkitab. “Tempat kudus” (miqdash) kekuatan (benteng), dalam ayat tiga puluh satu pasal sebelas kitab Daniel, diterjemahkan sebagai “tempat kudus kekuatan”; dan kata Ibrani yang di sana diterjemahkan sebagai tempat kudus ialah “miqdash,” yang melambangkan Kota Roma, yang merupakan simbol kekuatan Romawi dalam sejarah baik Roma kafir maupun Roma kepausan. Daniel menggunakan kedua kata Ibrani itu dengan cara yang sangat cermat. Dalam ayat-ayat yang merupakan tiang penopang utama Adventisme, kita mendapati kata “tempat kudus.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Kemudian aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang sedang berbicara itu, “Berapa lamakah penglihatan mengenai korban sehari-hari, dan pelanggaran yang mendatangkan kebinasaan, sehingga baik tempat kudus maupun bala tentara diserahkan untuk diinjak-injak?” Lalu ia berkata kepadaku, “Sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan ditahirkan.” Daniel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Kata Ibrani yang diterjemahkan sebagai “tempat kudus” dalam kedua-dua ayat ialah “qodesh,” dan kata itu hanya digunakan untuk merujuk kepada tempat kudus Allah. Dalam ayat sebelas, yang mengenal pasti Rom pagan, dan secara khususnya kuil Pantheon di Kota Rom, kita mendapati perkataan “tempat kudus”, tetapi dalam ayat itu perkataan Ibraninya ialah “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ee, o ile a ikgodisa go fihla go Kgosana ya mophato; mme ka ene setlhabelo sa letsatsi le letsatsi sa tlosiwa, mme lefelo la sehalalelo sa gagwe la digwa. Daniele 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“አዳራሽ የኀይል” በዳንኤል አሥራ አንድ ምዕራፍ ቁጥር ሠላሳ አንድ የተጠቀሰው የዕብራይስጥ ቃል “miqdash” ነው፥ እናም ይህ ቃል በዚያው በአሥራ አንድ ምዕራፍ ቁጥር ሰባትና አሥር “ምሽግ” ተብሎ ከተተረጎመው የዕብራይስጥ ቃል ጋር ተያይዞ ይታያል። በቁጥር ሰባት የደቡብ ንጉሥ በቀጥታ ወደ ሮም ከተማ ገብቶ የሰሜንን ንጉሥ ምርኮ አደረገው፥ ምክንያቱም ወደ ምሽጉ ገብቶ ነበርና፤ ነገር ግን በቁጥር አሥር የሰሜን ንጉሥ “ወደ” “ምሽጉ” ብቻ ይወጣል፥ ምክንያቱም በመንግሥቱና በግብፅ መካከል ባለው ድንበር ላይ ቆመአልና። የሚቀጥለው ቁጥር የሚመለከተው በራፍያ ድንበር ላይ ያለውን ሁኔታ ነበር። “አዳራሽ የኀይል” በቁጥር ሠላሳ አንድ የተጠቀሰው የ“ምሽጉ” “miqdash” ነው።

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Ukulwa komngcele eRafiya kumela ngokomfanekiso wesiprofetho ukulwa komngcele e-Ukraine. Lowo mlando wesiprofetho uyabonakala lapho kuqondwa ukuthi “ikhanda” lingumbuso noma inkosi; liyinqaba yamandla ayo, kodwa lesi siprofetho sibhekisa eqinisweni elingaphakathi nelingaphandle. “Indawo engcwele yamandla” yomugqa wangaphandle imelwe yindawo engcwele ethi “miqdash”, kanti indawo engcwele yamandla yomugqa wangaphakathi imelwe yindawo engcwele ethi “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844 kusvika 1863 zvinomirira mutsetse wenhoroondo yechiprofita unoratidza kusimbiswa kwevanhu zviuru zana namakumi mana nezvina. Makore zviuru zviviri namazana mashanu namakumi maviri ekuparadzirwa kwakauya pamusoro poushe hwokumusoro akaguma muna 1798, uyewo mutsetse iwoyo iwoyo wemakore zviuru zviviri namazana mashanu namakumi maviri wakauya pamusoro poushe hwokumaodzanyemba wakaguma muna 1844. Mitsetse miviri iyi inomirira hunhu hwapasi hwomunhu uye hunhu hwepamusoro hwomunhu. Hunhu hwapasi, hunomiririrwa noushe hwokumusoro, ndiwo muviri, uye hunhu hwepamusoro ndiwo musoro. Musoro ndiwo guta guru roumambo, uye ndiwo mambo. Nokuda kwemufananidzo uyu Kristu akasarudza Judha, ushe hwokumaodzanyemba, kuti aise zita Rake ipapo, uye guta guru ndiJerusarema. Jerusarema ndiyo nzvimbo iri patinowanikwa nzvimbo tsvene yechokwadi yesimba, uye munzvimbo tsvene imomo mune kamuri yechigaro choushe yamambo, anova ndiye musoro.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“ခဏခုနစ်ခါ” ဟူသော လေဝိဝတ္တုကျမ်း အခန်းနှစ်ဆယ့်ခြောက်၏ သမ္မာတရားသည် ၁၈၅၆ ခုနှစ်တွင် နောက်ဆုံး တံဆိပ်ခတ်ခြင်းဆိုင်ရာ သမ္မာတရားဖြစ်၍၊ အမှုတော်ကို အဆုံးတိုင် ပြီးစီးစေရန် အလံတော်တစ်ရပ်ကို အင်အားပေးရန် ရည်ရွယ်ထားခဲ့သည်။ ၁၈၄၄ ခုနှစ်မှ ၁၈၆၃ ခုနှစ်တိုင်အောင် ခရစ်တော်သည် မိမိ၏ ဘုရားသဘောတရားကို လူ့သဘောတရားနှင့် ထာဝရ ပေါင်းစည်းရန် ရည်ရွယ်တော်မူခဲ့သော်လည်း၊ လူသားတို့သည် ပုန်ကန်ခဲ့ကြသည်။

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Mi daakye no, ɔantumi ansakra onipa suban a ɛfam ase no, efisɛ ɛno ba ne mmae a ɛto so abien no mu. Afei ɔbɛsakra onipa suban a ɛkorɔn no ayɛ no ne su ho mfonini, denam nnipa ti no ne Onyame Su ti no a ɔde bɛka abom no so. Na ti no yɛ ahenni no kurowpɔn. Na ti no ne ɔhene no, na sɛ Kristo yɛ nsakrae a Onyame Su ne onipa su bɔ mu baako no a, ɔde onipa su ne Onyame Su no nyinaa ti no bom wɔ kronkronbea a ɛwɔ Yerusalem no mu, Kronkron Mu Kronkronbea hɔ, faako a Kristo ne N’agya te no.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Kepada dia yang menang akan Kukaruniakan untuk duduk bersama-sama dengan Aku di atas takhta-Ku, sama seperti Aku pun telah menang dan telah duduk bersama-sama dengan Bapa-Ku di atas takhta-Nya. Siapa bertelinga, hendaklah ia mendengar apa yang Roh katakan kepada jemaat-jemaat. Wahyu 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristus berjanji bahwa mereka (orang-orang Laodikia) yang menang sebagaimana Ia telah menang (dan menjadi orang-orang Filadelfia), akan didudukkan bersama-Nya di tempat-tempat surgawi.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Неки Той извърши в Христос, когато Го възкреси от мъртвите и Го постави отдясно на Себе Си в небесните места, … и нас възкреси заедно с Него, и ни сложи да седим заедно в небесните места в Христа Исуса. Ефесяни 1:20; 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

ការចងបញ្ចូលគ្នានៃដំបងទាំងពីររបស់អេសេគាល (មនុស្សជាតិនឹងទេវភាព) ត្រូវបានសម្រេចនៅក្នុងទីបរិសុទ្ធនៃកម្លាំងរបស់ព្រះ (qodesh) នៅក្នុងពេលដូចគ្នានោះផងដែរ ដែលបន្ទាយនៃកម្លាំង (miqdash) ត្រូវបានកំណត់អត្តសញ្ញាណថាជាគន្លឹះទំនាយ ដែលភ្ជាប់ទាំងខ្សែបន្ទាត់ខាងក្នុង និងខាងក្រៅនៃទំនាយ ដែលកាប្រ៊ីយែលបានមកធ្វើឲ្យដានីយ៉ែលយល់ អំពីអ្វីដែលត្រូវកើតឡើងដល់ប្រជាជនរបស់ព្រះ ក្នុងអំឡុងពេលនៃការបោះត្រារបស់មួយសែនសែសិបបួនពាន់នាក់។ ព្រះគ្រីស្ទបានប្រាថ្នាចង់សម្រេចកិច្ចការនេះនៅក្នុងប្រវត្តិសាស្ត្រមីល្លឺរ៉ាយ ប៉ុន្តែកិច្ចការនោះត្រូវបានរារាំងដោយការបះបោរនៃឆ្នាំ 1863 ទោះជាយ៉ាងណា ប្រវត្តិសាស្ត្រពីឆ្នាំ 1844 ដល់ 1863 នៅតែស្ថិតជាខ្សែបន្ទាត់មួយ ដែលបង្ហាញឲ្យឃើញអំពីកិច្ចការដែលបានព្យាយាមសម្រេចនោះ។

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Temana ya zomi ya Daniel kapitulo ya zomi na moko ezali na fungola ya kososola nsango ya kati mpe ya libándá ya biteni ya zomi na moko kino zomi na mitano, oyo ekómaki na lisolo na biso ya esakweli na mobu 2014. Temana ya zomi emonisi 1989, oyo ezali ntango ya nsuka kati na mouvement ya mbongwana ya bato nkama moko na ntuku minei na minei na nkóto, kasi ezali mpe na fungola oyo epesaka nzela ete 2014 eyebana lokola elembo ya nzela kati na lisolo ya bokangi elembo.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Pada 22 Oktober 1844, Utusan Perjanjian itu dengan tiba-tiba datang ke bait suci yang telah didirikan-Nya. Tanda penunjuk jalan itu melambangkan 11 September 2001, ketika malaikat ketiga datang kembali, dan sangkakala ketujuh kembali mulai berbunyi. Maka sejarah 1840 hingga 1844 pun harus diulangi, karena malaikat yang turun pada 11 Agustus 1840 tidak kurang daripada Yesus Kristus, dan pekerjaan-Nya adalah menerangi bumi dengan kemuliaan-Nya.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 hingga 1844 juga mewakili tempoh dari 11 September 2001 hingga undang-undang Ahad yang akan segera datang, sebagaimana 1844 hingga 1863 juga mewakili 11 September 2001 hingga undang-undang Ahad yang akan segera datang. Sister White menyelaraskan sejarah tahun 1844 dengan sejarah salib, dan salib itu melambangkan pembahagian dua sejarah sepanjang tiga setengah tahun, yang kedua-duanya saling sejajar antara satu sama lain. Salib itu menetapkan bahawa sejarah yang mendahului, bermula pada tahun 1840 dan berakhir pada tahun 1844, serta sejarah yang menyusul hingga tahun 1863, ialah dua sejarah yang selari, yang kedua-duanya sama-sama mewakili tempoh pemeteraian.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Garis pertama dari tahun 1840 hingga 1844 melambangkan kemenangan umat Advent Filadelfia, sedangkan garis yang lain dari tahun 1844 hingga 1863 melambangkan kegagalan umat Advent Laodikia. Kedua golongan itu dilambangkan dalam Daniel pasal sepuluh, sebab Daniel, yang melambangkan gadis-gadis bijaksana yang menang pada masa pemeteraian seratus empat puluh empat ribu orang, melihat penglihatan itu, tetapi mereka yang bersama-sama dengan dia melarikan diri dari penglihatan itu.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> လွန်ခဲ့သော ပဌမလ၏ နှစ်ဆယ့်လေးရက်မြောက်နေ့တွင် ငါသည် ဟိဒ္ဒေကလ်ဟူသော မြစ်ကြီး၏ ဘေးနား၌ ရှိနေစဉ်၊ ငါသည် မျက်စိကို မြှောက်၍ ကြည့်လိုက်သော်၊ ပိတ်ချောအဝတ်ကို ဝတ်ဆင်၍ ဥဖတ်ရွှေကောင်းဖြင့် ခါးကို ပတ်တီးတင်ထားသော လူတစ်ဦးကို မြင်ရ၏။ သူ၏ကိုယ်ခန္ဓာသည် ဘေရုလ်ကျောက်ကဲ့သို့ ဖြစ်၍၊ သူ၏မျက်နှာသည် လျှပ်စီး၏ အသွင်သဏ္ဌာန်ကဲ့သို့ ဖြစ်၏။ သူ၏မျက်စိတို့သည် မီးခွက်များကဲ့သို့ ဖြစ်၍၊ သူ၏လက်ရုံးများနှင့် ခြေတို့သည် ပွတ်တိုက်ထားသော ကြေးဝါ၏ အရောင်ကဲ့သို့ ဖြစ်၏။ သူ၏စကားသံသည် လူအစုအဝေးကြီး၏ အသံကဲ့သို့ ဖြစ်၏။ ငါ ဒံယေလတစ်ယောက်တည်းသာ ထိုရူပါရုံကို မြင်ရ၏။ အကြောင်းမူကား၊ ငါနှင့်အတူရှိသော လူတို့သည် ထိုရူပါရုံကို မမြင်ကြသော်လည်း၊ ကြီးမားသော တုန်လှုပ်ခြင်းသည် သူတို့အပေါ်သို့ ကျရောက်သဖြင့်၊ သူတို့သည် ပုန်းရှောင်ရန် ထွက်ပြေးကြ၏။ ဒံယေလ ၁၀:၄–၇။

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Ku Daniel sapta, təh pas Daniel twâh hmu tûm hmâwng cianghnak a hmu khân, Gabriel cu langhnak cu a fianter dingah a ra.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Ndzi Daniyele ndzi ve ni gome emoyeni wa mina exikarhi ka miri wa mina, naswona swivono swa nhloko ya mina swi ndzi karhatile. Ndzi tshinele eka un’wana wa lava a va yime kwalaho, ndzi n’wi vutisa ntiyiso wa hinkwaswo leswi. Hiloko a ndzi byela, a ndzi tivisa nhlamuselo ya swilo leswi. Daniyele 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Dalam pasal lapan kitab Daniel, setelah Daniel melihat penglihatan tentang binatang-binatang suci kaabah, Gabriel datang untuk menjelaskan penglihatan itu.

> 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. Daniel 8:15, 16.

> Maka terjadilah, ketika aku, yaitu aku Daniel, telah melihat penglihatan itu dan berusaha memahami maknanya, sesungguhnya berdirilah di hadapanku seorang yang rupanya seperti manusia. Dan aku mendengar suara seorang manusia dari antara tebing-tebing Sungai Ulai, yang berseru dan berkata, Gabriel, buatlah orang ini memahami penglihatan itu. Daniel 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Dalam Daniel bab sembilan, setelah Daniel memahami jumlah tahun yang dinyatakan oleh Yeremia dan yang digambarkan dalam tulisan-tulisan Musa sebagai suatu kutuk dan sumpah Allah, Gabriel datang untuk menerangkan penglihatan itu.

> 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.

> কদআনি উগিতইং, আর বালইং, আর আংআনি পাপ আর আংनि মঞ্ছি ইসরায়েলর পাপ ৰা জিকরিং, আর আংआनि ইসোল নিকা আংनि ইশ্বরর পবিত্র পাহাড়नि লাগিদে প্রভুর সামनাংগে আংआनि মিনতি সोंপेतইং; হ্যাঁ, কদআনি বালইংগা উগিতইং, তেবে শুরুতে দৃষ্টান্তে জাংना আংআনি নोकोয়ात গाब্রিয়েল ফ্রাই রাপিদে बातগ्रा, সন্ধ্যা বলিদানর সমायে আংके স্পর্শ कেলए। आर उनि आংके बुझাইলए, आर आংगासे कथाबार्ता कেলए, आर कइलए, हे দানিয়েল, नोंके बुद्धि आर बुझाबुझि दियाखामलागि आं दानि बाहरि फानाय आयलिआ। Daniel 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Eupkuo, badega iko saksi songo, asɔgɔ mɔnɛ Daniel pupu puot, na Gabriel o biir Daniel kapitel ten ni, me ne ba kɔrɔ Daniel nɛɛnɔ yi yei naŋ ki ba befall Nɔɔr puot ni last days, Gabriel ka interpreting feminine “marah,” causative vision ma Daniel yelɔɔni la kɛ other class fled from.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Ntwe ke tlile go go itsise se se tla diragalelang batho ba gago mo metlheng ya bofelo; gonne pono e sa ntse e le ya malatsi a le mantsi. Daniele 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Pono Daniel a riang a hmu a, chu ringtuho in an thenhran a siam a, chu chu Krista a lo langna pono, kum sang hnih leh za thum pono a ni a, mahse chu pono chu hmeichhe lamin sawi chhuahna a ni. Thuthlung Tirhkoh anga Krista’n hruai loh avanga hmakhatin a lo lang thut tura pono hriatthiamna chuan Daniel (leh Daniel hmangaih tura entirna an niho) chu Krista limah a thlen ta a ni. Thil “ni hnuhnungah Pathian mite chunga thleng tura” chu Millerite-te chanchinah 1840 atanga 1844 thleng leh 1844 atanga 1863 thleng hmangin entir a ni. Pawk khat chu helna avangin pono atangin an tlanchhia a; pawk dang chu rinnaa Krista zuiin Hmun Thianghlim Berah an lut a, van hmunah Amah nen ṭhut tura dah an ni.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Bârândë, le Gabriel a pûli vèrya ne maŋsûki mën e pënu i Ŋwâlâ, a tûlki ne pansâ na hîsûri wo nyakâ Ŋwâlâ. Vèrya le Daniel dâ Ŋwâlâ, Gabriel a pûli mën hîsûri wo nyakâ wo taŋgâsi na nûûŋi na kâwâli kiikii bâri pâli ŋwâlâ nyi ŋgââna na sîri na sîri. Mën hîsûri na September 11, 2001, mën pûlki le Gabriel, a kâlâ, hîsûri mën a tûlki na bârândë ne aŋgîri a Sunday law mën e verse sixteen, a nyâli na sâri lê mën kîi a tûlki mën “fortress” e verse ten. Na September 11, 2001, pâli vèrya pâli mânââ a pûrli ne yaŋgâri mën wheels within wheels.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Moko liloba na Yawe eyaki epai na ngai, koloba: Mwana na moto, elobeli nini oyo bozali na yango kati na mokili ya Yisraele, kolobaka ete, Mikolo ezali kowumela, mpe emoniseli nyonso ezali kokokisama te? Yango wana loba na bango ete, Tala oyo Nkolo Yawe alobi: Nakosilisa elobeli oyo, mpe bakosalela yango lisusu te lokola elobeli kati na Yisraele; kasi loba na bango ete, Mikolo ekómi pene, mpe kokokisama ya emoniseli nyonso. Pamba te emoniseli ya mpamba ekozala lisusu te, to mpe bosembo ya lokuta te kati na ndako ya Yisraele. Pamba te ngai nazali Yawe: nakoloba, mpe liloba oyo nakoloba ekokokisama; ekowumela lisusu te; pamba te na mikolo na bino, Ee ndako ya botomboki, nakoloba liloba, mpe nakokokisa yango, elobi Nkolo Yawe. Mpe lisusu liloba na Yawe eyaki epai na ngai, koloba: Mwana na moto, tala, bato ya ndako ya Yisraele bazali koloba ete, Emoniseli oyo azali komona ezali mpo na mikolo mingi oyo ekoya, mpe azali kosakola mpo na bileko oyo ezali mosika. Yango wana loba na bango ete, Tala oyo Nkolo Yawe alobi: Ata moko te ya maloba na ngai ekowumela lisusu; kasi liloba oyo nalobi ekosalema, elobi Nkolo Yawe. Ezekiele 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Daripada semua roda nubuatan yang berputar di dalam roda‑roda nubuatan yang lain dalam sejarah itu, ada satu roda yang ilham telah memberitahukan kepada para pelajar nubuatan zaman akhir sebagai roda yang olehnya nasib kekal mereka akan ditentukan. Baris demi baris, roda itu juga mestilah penglihatan yang dilihat Daniel yang mengubah dia menurut gambar Kristus, kerana itulah penglihatan yang mengenal pasti apa yang akan menimpa umat Tuhan pada zaman akhir.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Morena o mpontšhitše ka go hlaka gore seswantšho sa sebata se tla bopšwa pele nako ya kgaugelo e tswalelwa; gobane se tlo ba teko ye kgolo go setšhaba sa Modimo, yeo ka yona bokamoso bja bona bjo bo sa felego bo tlago go laolwa. Boemo bja gago ke tlhakahlakano ye kgolo ya go se dumelelane, moo go sego ba bantši ba tla forwago.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “ក្នុង​វិវរណៈ ១៣ ប្រធានបទ​នេះ​ត្រូវ​បាន​បង្ហាញ​យ៉ាង​ច្បាស់; [វិវរណៈ ១៣:១១–១៧, ដកស្រង់]។”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Ini ialah ujian yang mesti dilalui oleh umat Tuhan sebelum mereka dimeteraikan. Semua yang membuktikan kesetiaan mereka kepada Tuhan dengan memelihara hukum-Nya, dan menolak untuk menerima sabat palsu, akan berdiri di bawah panji Tuhan Allah Yehovah, dan akan menerima meterai Tuhan yang hidup. Mereka yang melepaskan kebenaran yang berasal dari syurga dan menerima sabat hari Ahad, akan menerima tanda binatang itu.” Manuscript Releases, jilid 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

ꯁꯥꯟꯗꯣꯛ ꯃꯁꯥ ꯊꯣꯛꯄ ꯑꯁꯤ “ꯁꯥꯟ ꯑꯗꯨꯒꯤ ꯃꯃꯤ” ꯒꯤ ꯄꯣꯠꯁꯛ ꯍꯥꯏꯅ ꯈꯪꯍꯜꯂꯕ ꯄꯣꯠꯁꯛ ꯑꯁꯤ ꯑꯅꯤꯁꯨꯕ ꯑꯃꯅꯤ। ꯃꯁꯤ ꯃꯍꯥꯛꯇꯤ ꯄꯣꯠꯁꯛ ꯑꯁꯤꯅ ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯇꯝꯕ ꯃꯤꯁꯛꯁꯤꯡꯅ ꯆꯤꯡꯕ ꯑꯃꯥ ꯑꯗꯨꯒꯤ ꯃꯃꯤꯒꯤ ꯃꯁꯦꯝ ꯑꯁꯤ ꯎꯠꯄꯥ ꯑꯃꯗꯤ, ꯃꯁꯤ ꯑꯃꯦꯔꯤꯀꯥꯗ ꯆꯔꯆ ꯑꯃꯁꯨꯡ ꯁ꯭ꯇꯦꯠ ꯑꯄꯨꯟꯕꯒꯤ ꯃꯁꯦꯝ ꯑꯃꯅꯤ, ꯃꯁꯤ ꯁꯟꯗꯦ ꯂꯣ ꯑꯗꯨ ꯂꯥꯛꯄꯥ ꯃꯃꯥꯡꯗ। ꯃꯁꯤ ꯑꯃꯁꯨꯡ ꯄꯣꯠꯁꯛ ꯑꯁꯤꯅ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯈꯨꯠꯂꯤꯕꯁꯤꯡ ꯅꯠꯇ꯭ꯔꯒ ꯆꯠꯊꯣꯛꯈꯤꯕꯁꯤꯡ ꯑꯗꯨꯒꯤ ꯃꯃꯥꯡꯗ “ꯁꯥꯟ ꯑꯗꯨꯒꯤ ꯃꯃꯤ” ꯅꯠꯇ꯭ꯔꯒ ꯈ꯭ꯔꯥꯏꯁꯠꯇꯒꯤ ꯃꯃꯤ ꯑꯗꯨ ꯄꯣꯛꯍꯜꯂꯤ। ꯈꯥꯏꯗꯣꯛꯄ ꯑꯁꯤ ꯑꯗꯨꯒꯤ ꯌꯨꯝꯐꯝ ꯑꯁꯤ ꯚꯔꯖꯤꯟ ꯑꯗꯨꯁꯤꯡꯅ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯇꯧꯈꯤꯕ ꯃꯇꯝꯗꯥ “ꯃꯁꯤ ꯑꯆꯧꯕ ꯗꯔꯁꯟ ꯑꯁꯤ ꯎꯕ꯭ꯔꯥ?” ꯍꯥꯏꯅ ꯎꯕꯥ ꯉꯝꯂꯤꯕꯔꯥ, ꯅꯠꯇ꯭ꯔꯒ ꯗꯔꯁꯟ ꯑꯗꯨꯗꯒꯤ ꯆꯠꯊꯣꯛꯄꯔꯥ ꯍꯥꯏꯕ ꯑꯁꯤꯗ ꯌꯨꯝꯐꯝ ꯂꯩ। ꯑꯆꯧꯕ ꯗꯔꯁꯟ ꯑꯗꯨ ꯎꯕꯒꯤ ꯃꯔꯨ ꯑꯁꯤ “ꯐꯣꯔꯠꯔꯦꯁ” ꯍꯥꯏꯕ ꯋꯥꯍꯩ ꯑꯗꯨꯅ ꯃꯍꯨꯠ ꯁꯤꯟꯅꯔꯤ។

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “အင်အားကြီးသော ကောင်းကင်တမန်သည် ယောဟန်အား ညွှန်ကြားသွန်သင်ခဲ့သောသူဖြစ်၍၊ ထိုသူသည် ယေရှုခရစ်တော်တည်းဟူသော ပုဂ္ဂိုလ်မြတ်မှတစ်ပါး အခြားမဟုတ်ပေ။ ပင်လယ်ပေါ်၌ မိမိ၏ ညာခြေကိုလည်းကောင်း၊ ခြောက်သွေ့သော မြေပေါ်၌ လက်ဝဲခြေကိုလည်းကောင်း တင်ထားခြင်းသည်၊ စာတန်နှင့် ဖြစ်ပွားသော မဟာပဋိပက္ခ၏ နိဂုံးချုပ်ကာလ အခန်းအနားများ၌ ကိုယ်တော် ဆောင်ရွက်တော်မူနေသော အခန်းကဏ္ဍကို ဖော်ပြနေသည်။ ဤအနေအထားသည် မြေကြီးတစ်ပြင်လုံးအပေါ် ကိုယ်တော်၏ အမြင့်ဆုံးသော တန်ခိုးနှင့် အာဏာကို ဖော်ညွှန်းသည်။ ထိုပဋိပက္ခသည် ခေတ်အဆက်ဆက် ပိုမိုပြင်းထန်၍ ပိုမိုအဆုံးအဖြတ်ရှိလာခဲ့ပြီး၊ မှောင်မိုက်၏ အင်အားများ၏ အလွန်ကျွမ်းကျင်သော လှုပ်ရှားဆောင်ရွက်မှုသည် အမြင့်ဆုံးသို့ ရောက်ရှိမည့် နိဂုံးချုပ်အခန်းအနားများတိုင်အောင် ဆက်လက်တိုးပွားနေမည်ဖြစ်သည်။ စာတန်သည် ဆိုးညစ်သော လူတို့နှင့် ပေါင်းစည်း၍၊ သမ္မာတရားကို ချစ်သောစိတ်ကို မခံယူသော အသင်းတော်များနှင့် လောကတစ်ပြင်လုံးကို လှည့်ဖြားမည်။ သို့ရာတွင် အင်အားကြီးသော ကောင်းကင်တမန်သည် အာရုံစိုက်နားထောင်မှုကို တောင်းဆိုသည်။ သူသည် အသံကြီးစွာဖြင့် ကြွေးကြော်သည်။ သမ္မာတရားကို ဆန့်ကျင်ရန် စာတန်နှင့် ပူးပေါင်းခဲ့သောသူတို့အား၊ မိမိ၏ အသံ၌ရှိသော တန်ခိုးနှင့် အာဏာကို ပြသရမည်ဖြစ်သည်။”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Dung po ndum rgin ki khlieh ulyer, la ai ka hukum ha u Ioannis kumba ha u Daniel shaphang ka kot rit: ‘Setam ia kito kiei kiei kiba ki hynñiew tylli ki khlieh ulyer ki la kren.’ Kine ki iadei bad ki jingjia jong ka lawei kiba yn pynpaw ha ka rukom jong ki. U Daniel un ieng ha ka bynta jong u ha kaba kut jong ki sngi. U Ioannis u iohi ia ka kot rit kaba la plie. Nangta ki jingïathuhlypa jong u Daniel ki don ia ka jaka kaba dei jong ki ha ka khubor jong u angel ba nyngkong, ba ar, bad ba lai, kiba dei ban ai sha ka pyrthei. Ka jingplie ia ka kot rit ka long ka khubor kaba iadei bad ka por.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Bukum bya Daniel ne Ebyo Okubikkulirwa kimu. Ekimu nnabbi, ekirala kubikkulirwa; ekimu kitabo ekisibiddwa obubonero, ekirala kitabo ekigguddwawo. Yokaana yawulira ebyama ebyayogerwa okubwatuka okw’eggulu, naye yalagirwa obutabuwandiika.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Taral tlatlang ngei sungah ki peh khu, thunders sari ah a pholangpa cu, a hmasa le a pahnih angelte thucah hnuai ah a thleng dingmi thilthlengte ziahsinak a si.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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