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# The Book of Daniel - Number Fifty-Five

Kitab Daniel - Nombor Lima Puluh Lima

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Ho Senola Lesela la Boprofeta: Tshenolo ya Gabriele ho Daniele

Author

Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Jibril datang kepada Daniel setelah ia memahami tujuh puluh tahun pembuangan menurut nubuat Yeremia, serta sumpah dan kutuk Musa.

> In the first year of his reign I Daniel understood by 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. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> I første året av hans kongedømme forstod jeg, Daniel, ved bøkene tallet på de år som Herrens ord var kommet om til profeten Jeremia, at han ville fullføre sytti år over Jerusalems ødeleggelser.... Ja, hele Israel har overtrådt din lov ved å vike av, så de ikke ville lyde din røst; derfor er forbannelsen blitt utøst over oss, og den eden som er skrevet i loven til Moses, Guds tjener, fordi vi har syndet mot ham. Og han har stadfestet sine ord, som han talte mot oss og mot våre dommere som dømte oss, ved å føre over oss en stor ulykke; for under hele himmelen er det ikke blitt gjort noe slikt som det som er blitt gjort mot Jerusalem. Slik som det er skrevet i Mose lov, er all denne ulykken kommet over oss; men vi bønnfalt ikke Herren vår Gud, så vi kunne vende om fra våre misgjerninger og forstå din sannhet. Derfor har Herren våket over ulykken og ført den over oss; for Herren vår Gud er rettferdig i alle sine gjerninger som han gjør; for vi lød ikke hans røst. Daniel 9:2, 11–14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

பரிசுத்தவேதாகமத்தில் “சத்தியப்பிரமாணம்” என்று மொழிபெயர்க்கப்பட்ட தானியேல் பயன்படுத்திய அந்தச் சொல், லேவியராகமம் இருபத்தாறு அதிகாரத்தில் மோசே “ஏழு மடங்கு” என்று மொழிபெயர்க்கப்பட்ட அதே சொல்லாகும். ஒயிட் சகோதரி, ஒன்பதாம் அதிகாரத்தில் தானியேல், எரேமியாவின் எழுபது ஆண்டுகளின் காலப்பகுதியும் இரண்டாயிரத்து முன்னூறு ஆண்டுகளின் காலப்பகுதியும் இடையிலான தொடர்பைப் புரிந்துகொள்ள முயன்றுகொண்டிருந்தான் என்று எங்களுக்குத் தெரிவிக்கிறார். எட்டாம் அதிகாரத்தில், இரண்டாயிரத்து முன்னூறு நாட்களின் தரிசனத்தை தானியேல் புரிந்துகொள்ளும்படி செய்வதற்கு காபிரியேல் கட்டளையிடப்பட்டிருந்தான்; ஒன்பதாம் அதிகாரத்தில் அவன் மறுபடியும் திரும்பி வந்து, ஏழாம், எட்டாம், மேலும் ஒன்பதாம் அதிகாரங்களின் பொருளாக இருந்த அந்த இரு தரிசனங்களையும் மனதில் வேறுபடுத்திப் பிரித்தறியும்படி தானியேலுக்குத் தெரிவிக்கும்போது, காபிரியேல் தன் பணியை நிறைவு செய்கிறான். அந்த இரு தரிசனங்களே 1798-ஆம் ஆண்டில் முத்திரை நீக்கப்பட்ட “அறிவின் பெருக்கத்தின்” பொருளாக இருக்கின்றன.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

KwaYeremia miaka sabini na “laana” ya Musa vyote ni alama za “nyakati saba,” kama zinavyowakilishwa na “kiapo” cha Musa; lakini Gabrieli atawasilisha mgawanyo wa kipindi cha miaka elfu mbili na mia tatu. Hakiwezi kugawanywa kwa usahihi isipokuwa uhusiano wa maono (“chazon”) ya kukanyagwa chini, na maono (“mareh”) ya kutokea, ugawanywe kwa usahihi. Gabrieli alianza kwa kutambulisha kwamba kipindi cha rehema cha miaka mia nne na tisini kilipewa Wayahudi. Kipindi hicho kilikuwa kilekile na kipindi cha miaka mia nne na tisini cha uasi ambacho kilikuwa kimezalisha miaka sabini ya utumwa.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Perkataan “ditentukan” dalam ayat dua puluh empat merujuk kepada tempoh dari pengeluaran dekri yang ketiga pada tahun 457 SM hingga perajaman Stefanus pada tahun 34 M, tetapi perkataan “ditentukan” dalam ayat dua puluh enam dan dua puluh tujuh mengenal pasti kuasa-kuasa pembinasa penyembahan berhala dan kepausan.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> အပတ်ခြောက်ဆယ့်နှစ်အပြီးတွင် မေရှိယသည် မိမိအတွက်မဟုတ်ဘဲ ဖြတ်တောက်ခြင်းကို ခံရလိမ့်မည်။ လာမည့်မင်းသား၏ လူများသည် မြို့နှင့် သန့်ရှင်းရာဌာနကို ဖျက်ဆီးကြလိမ့်မည်။ ထိုအဆုံးသည် ရေလွှမ်းမိုးခြင်းကဲ့သို့ ဖြစ်လိမ့်မည်။ စစ်ပွဲ၏ အဆုံးတိုင်အောင် ပျက်စီးခြင်းများကို ချမှတ်ထားပြီ။ သူသည် လူအများနှင့် ပဋိညာဉ်ကို တစ်ပတ်ကြာ အတည်ပြုလိမ့်မည်။ ထိုအပတ်၏ အလယ်တွင် ယဇ်ပူဇော်ခြင်းနှင့် ပူဇော်သက္ကာကို ရပ်စဲစေလိမ့်မည်။ စက်ဆုပ်ရွံရှာဖွယ်အရာများ ပြန့်နှံ့ခြင်းကြောင့် ၎င်းကို ပျက်စီးသွားစေလိမ့်မည်။ ထို့ပြင် အဆုံးသတ်ကာလတိုင်အောင်၊ သတ်မှတ်ထားသောအရာသည် ပျက်စီးနေသောသူ၏ အပေါ်သို့ သွန်းလောင်းခြင်းကို ခံရလိမ့်မည်။ ဒံယေလ ၉:၂၆၊ ၂၇။

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Gabriel memberitahu Daniel bahwa “sesudah” “Mesias” itu “disingkirkan,” maka “umat seorang raja yang akan datang akan membinasakan kota dan tempat kudus itu.” Roma kafir membinasakan “kota dan tempat kudus” itu dalam pengepungan yang berlangsung tepat tiga setengah tahun, dari tahun 66 sampai 70 M. Gabriel menyatakan bahwa “akhir perang” itu akan terjadi “dengan air bah,” dan bahwa perang itu akan terdiri atas “kebinasaan-kebinasaan.” Perang yang dilaksanakan terhadap Yerusalem dan tempat kudus itu adalah penginjak-injakan yang dilaksanakan oleh kekafiran dan kepausan. Kuasa kafir yang pada mulanya akan membinasakan Yerusalem adalah Babel, tetapi kuasa kafir yang akan membinasakannya sesudah Mesias disalibkan adalah Roma kafir. Namun perang melawan tempat kudus dan bala tentara itu dilaksanakan oleh dua kuasa pembinasa, dan yang kedua dari kedua kuasa pembinasa dalam Kitab Suci adalah kepausan.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Bopapa ke matla a emeloang e le “sephali se khaphatsehang”; ke matla a temaneng ea mashome a mane ea Daniele leshome le motso o mong, a “khaphatsehang, a feta.” Ho hatakeloa ha Jerusalema ho qalileng ka Babilona, ’me ha tsoela pele ka sechaba sa tšepe se neng se bua lipolelo tse lefifi, joalokaha se emetsoe ke Moshe ho Deuteronoma, ha latela bopapa. Ho fihlela qetellong ea ho hatakeloa hoo, “lithako” li ne li “reretsoe.” Temaneng ea mashome a mabeli a metso e supileng, Kreste o tiisa selekane le ba bangata ka beke e le ’ngoe. Bohareng ba beke eo, tsamaiso ea mahlabelo ea lefatšeng e ne e tla khaotsa, ha Kreste a qala bosebeletsi ba hae ba Moprista e Moholo sehalalelong sa leholimo. Ka lebaka la ho se utloe ha Bajuda nakong ea mohau e neng e ba khaotsoe bakeng sa bona, sehalalelo le motse li ne li tla boela li etsoe lesupi.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Ayat itu berkata, “dan karena puncak kekejian, ia akan menjadikannya sunyi sepi, bahkan sampai kepada kesudahan; dan apa yang telah ditetapkan itu akan dicurahkan ke atas yang sunyi sepi.” Ketika orang-orang Yahudi akhirnya memenuhi cawan masa percobaan mereka sampai penuh, kota dan tempat kudus itu harus tetap sunyi sepi sampai akhir peperangan. Pada “kesudahan” dari penindasan itu pada tahun 1798, telah “ditetapkan” bahwa kepausan akan menerima luka yang mematikan. Kemudian kota dan tempat kudus itu harus dipulihkan dan dibangun kembali, sebagaimana ditipologikan ketika orang-orang Yahudi keluar dari Babel harfiah di bawah ketiga dekret itu.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Sehingga kepada penuntasan peperangan itu Yerusalem harus diinjak-injak oleh kuasa kepausan. Periode-periode kenabian yang membentuk bagian-bagian waktu yang tersendiri di dalam dua ribu tiga ratus tahun itu hanya dapat dipahami dengan benar apabila hubungan penglihatan tentang penginjakan selama tujuh puluh tahun dipahami dalam kaitannya dengan penglihatan tentang pemulihan tempat kudus dan bala tentara. Menolak penglihatan tentang penyerakan dari kutuk Musa berarti menolak penglihatan tentang pengumpulan. Penglihatan tentang tujuh puluh tahun adalah penglihatan tentang penyerakan. Penglihatan tentang dua ribu tiga ratus tahun adalah penglihatan tentang pengumpulan. Penglihatan tentang tujuh puluh tahun adalah penglihatan “chazon” tentang penyerakan, dan penglihatan tentang dua ribu tiga ratus tahun adalah penglihatan “mareh” tentang pengumpulan.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Maka apa yang telah dipersatukan oleh Tuhan, janganlah diceraikan oleh manusia. Markus 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

Imibono emibili ihlanganiswe ndawonye ngokwesiprofetho, futhi ukwala okukodwa kuwukwala kokubili. Leli qiniso libonisa ukuthi, nakuba i-Adventism ithi igcina isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu, iyenqabile insika emaphakathi ye-Adventism, njengoba nje ngokuqinisekile benqaba “izikhathi eziyisikhombisa” ngo-1863. AmaJuda awazange yini azisho ukuthi agcina umthetho kaNkulunkulu na? U-Israyeli wasendulo akazange yini azisho ukuthi ubheke uMesiya na? Ukuzisho akunanjongo uma kungasekeli iZwi likaNkulunkulu.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

Millerites ibin akhirnya mengidentifikasi 22 Oktober 1844 sebagai berakhirnya masa dua ribu tiga ratus hari, tetapi pemahaman mereka terbatas. Baru setelah kekecewaan besar itu, terang datang mengenai bait suci sorgawi dan penampakan Kristus di Tempat Mahakudus pada tanggal itu. Baru setelah tanggal itu mereka melihat pekabaran malaikat yang ketiga dan hukum Allah.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Tuhan bermaksud untuk menambah terang nubuatan yang berkaitan dengan dua ribu tiga ratus tahun itu, dan pada tahun 1856, Dia membuka pintu bagi terang yang lebih lanjut, dan dalam tempoh tujuh tahun berikutnya Adventisme menutup pintu itu. Hanya selepas 11 September 2001 barulah Tuhan memimpin para pelajar nubuatan kembali kepada rencana-rencana Hiram Edson, dan terang tentang “tujuh kali” sekali lagi mula bertambah.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Ka ho gana go bona kamano magareng ga boporofeti bja nywaga e dikete tše pedi le makgolo a mararo le boporofeti bja nywaga e dikete tše pedi le makgolo a mahlano le masomepedi, Boadventist bo ile bja fihlelela kwešišo ya la 22 Oktobore, 1844 ka mokgwa wo o golofetšego le wo o sa felelago.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Hian S. S. Snow in chuan kha khenkhawm a, khenbehna ni chu tihchianin a awm a; chumi hnuah chuan October 22, 1844 ni chu hriat chian a ni.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.

> Ketahuilah dan pahamilah, bahwa dari saat firman keluar untuk memulihkan dan membangun kembali Yerusalem sampai kepada Mesias, Sang Raja, adalah tujuh minggu dan enam puluh dua minggu; jalan-jalan akan dibangun kembali, dan tembok pun akan ditegakkan, sekalipun pada masa-masa yang penuh kesesakan. Dan sesudah enam puluh dua minggu itu Mesias akan dilenyapkan, tetapi bukan karena diri-Nya sendiri; dan rakyat dari seorang raja yang akan datang akan memusnahkan kota dan tempat kudus itu; dan akhirnya akan datang seperti air bah, dan sampai pada akhir peperangan kebinasaan-kebinasaan telah ditetapkan. Dan ia akan meneguhkan perjanjian dengan banyak orang selama satu minggu; dan pada pertengahan minggu itu ia akan menghentikan korban sembelihan dan korban sajian, dan karena puncak kekejian-kekejian ia akan menjadikannya sunyi sepi, sampai kepada kebinasaan yang genap, dan apa yang telah ditetapkan itu akan dicurahkan ke atas yang sunyi sepi. Daniel 9:25–27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Orang Millerit telah mengenal pasti tarikh yang tepat bagi penyaliban itu, dan kemudian berakhirnya tempoh dua ribu tiga ratus tahun itu pun dikenal pasti. “Penyingkiran Mesias” “pada pertengahan minggu itu”, ketika Kristus meneguhkan “perjanjian” itu, kerana orang Yahudi telah memenuhi cawan masa percubaan mereka hingga ke puncaknya, sebagaimana dilambangkan oleh “penyebaran Kekejian-kekejian”, juga telah dikenal pasti. Salib itu menjadi tanda sejarah yang penting bagi pengenalan akan pekabaran Seruan Tengah Malam.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

Leha go sa natšwe seetša se hwetšagalago ditemaneng tšeo tše di tšweleditšego ponagatšo e maatla kudu ya maatla a Modimo, ba-Millerite ga se ba ka ba fihla kwešišong ya ditemana tšeo yeo e bego e emetšwe ke kganyogo ya Daniele ya go kwešiša tswalano ya dipono tše pedi. Beke yeo go yona Kriste a tiišeditšego kgwerano e be e arogantšwe ka dinako tše pedi, tšeo Kgaetšedi White ka morago a ilego a di hlaola e le tše di emelago bodiredi bja Kriste ka noši bja mengwaga ye meraro le seripa, bjo bo latelwago ke bodiredi bja gagwe bjalo ka ge bo emetšwe ke barutiwa. Ba bone gore leswao leo la histori la sefapano le fetogile ankora ya go netefatša letšatši la 22 Oktobore, 1844, eupša ga se ba ka ba bona gore gape le emela bogare bja dinako tše pedi tše swanago tša mengwaga ye meraro le seripa, gomme ka go realo la emela “dinako tše šupa,” tšeo Modimo ka Moshe a di biditšego “kgang ya kgwerano ya gagwe.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> “Maka Aku pun akan bertindak menentang kamu, dan akan menghukum kamu tujuh kali lipat lagi karena dosa-dosamu. Dan Aku akan mendatangkan pedang ke atas kamu, yang akan membalaskan pelanggaran terhadap perjanjian-Ku; dan apabila kamu berkumpul di dalam kota-kotamu, Aku akan mengirim penyakit sampar ke tengah-tengahmu; dan kamu akan diserahkan ke dalam tangan musuh.” Imamat 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Apabila Kristus sedang meneguhkan perjanjian dengan banyak orang, perjanjian itulah yang menjadi perkara perselisihan-Nya dengan orang-orang Yahudi yang tidak taat. “Perkara perselisihan perjanjian-Nya” bermula pada tahun 723 SM, apabila orang Asyur menawan kerajaan utara, dan kemudian selama seribu dua ratus enam puluh hari nubuatan, kekafiran menginjak-injak Israel secara harfiah. Penginjakan itu kemudian diikuti oleh seribu dua ratus enam puluh hari nubuatan yang berikutnya, yakni kepausan menginjak-injak Israel rohani.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Minggu nubuatan di mana Kristus meneguhkan perjanjian, sebagai penggenapan penglihatan dua ribu tiga ratus tahun, juga melambangkan penglihatan dua ribu lima ratus dua puluh tahun. Kaum Millerit mengenali cukup banyak dari nubuatan dua ribu tiga ratus tahun untuk dengan tepat memaklumkan pekabaran Seruan Tengah Malam, tetapi mereka memilih untuk menolak sebagian terang yang dimaksudkan untuk disampaikan oleh penafsiran Gabriel dalam pasal sembilan.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

ਗਾਬਰੀਏਲ ਨੇ ਦਾਨੀਏਲ ਨੂੰ ਇਹ ਹੁਕਮ ਦਿੱਤਾ ਸੀ ਕਿ ਉਹ ਦੋ ਦਰਸ਼ਨਾਂ ਨੂੰ ਠੀਕ ਤਰ੍ਹਾਂ ਵੰਡੇ (ਮਨ ਵਿੱਚ ਅਲੱਗ ਕਰੇ), ਜੋ “ਗੱਲ” ਅਤੇ “ਦਰਸ਼ਨ” ਵਜੋਂ ਪ੍ਰਤੀਕਿਤ ਕੀਤੇ ਗਏ ਹਨ; ਅਤੇ ਉਸੀ ਸਲਾਹ ਦੀ ਪੂਰਤੀ ਵਿੱਚ ਸਿਸਟਰ ਵ੍ਹਾਈਟ ਸਾਨੂੰ ਦੱਸਦੀ ਹੈ ਕਿ ਇਹੀ ਦਾਨੀਏਲ ਦੀ ਖਾਸ ਚਿੰਤਾ ਸੀ ਜਦੋਂ ਉਹ ਸੱਤਰ ਹਫ਼ਤਿਆਂ (ਜੋ “ਸੱਤ ਸਮਿਆਂ” ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ) ਅਤੇ ਦੋ ਹਜ਼ਾਰ ਤਿੰਨ ਸੌ ਵਰ੍ਹਿਆਂ ਦੇ ਆਪਸੀ ਸੰਬੰਧ ਨੂੰ ਸਮਝਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰ ਰਿਹਾ ਸੀ।

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

ការបដិសេធ​របស់​អាដវេនទីស្ត​ចំពោះ «ប្រាំពីរដង» បាន​ដាក់​ពួកគេ​ឲ្យ​ស្ថិត​នៅ​ក្នុង​ស្ថានភាព​មួយ ដែល​ពួកគេ​មិន​អាច​យល់​ថា រយៈពេល​ដំបូង​នៃ​បួនរយ​កៅសិប​ឆ្នាំ ដែល​ត្រូវ​បាន​កាត់​ចេញ​ពី​ពីរពាន់​បីរយ​ឆ្នាំ នោះ តំណាង​ឲ្យ​ការ​បះបោរ​ប្រឆាំង​នឹង​សេចក្ដី​សញ្ញា ដែល​ម៉ូសេ​កំណត់​ថា​ជា «ជម្លោះ​នៃ​សេចក្ដី​សញ្ញា​របស់​ទ្រង់»។

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

Ba ne ba boetse ba thibetsoe ho lemoha hore ho thakhisoa bohareng ba beke ho ne ho etsa ho hong ho fetang feela ho supa letsatsi, hobane ho ne ho supa le setsi ka bosona sa qabang ea Kreste le ho se mamele ha Iseraele ka mali a selekane. Ba ne ba foufetse tabeng ea hore mali a ileng a tšolloa bakeng sa ba bangata sefapanong, a neng a tiisa selekane sa hae, a ne a boetse a tiisa selekane se behiloeng ho Levitike mashome a mabeli a metso e mehlano le mashome a mabeli a metso e tšeletseng.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

Israeli kuno ba’a ta ɗauki alkawari a kansu inda suka ayyana alkawarin a matsayin shelar da suka yi cewa, “duk abin da Ubangiji ya faɗa, za mu yi,” ba tare da sun san ba kwata-kwata cewa alkawarin da Kristi yake miƙa wa mutane yana bukatar a rubuta dokarsa a zuciya. Ma’anarsu ta Farisiyawa game da sharuɗɗan alkawarin ta hana su fahimta da karɓar ainihin alkawarin.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Israel ea mehleng ena e hlalositse mali a sefapano bohareng ba beke ka mantsoe a hlahisang bofofu bo tšoanang ho Israel ea mehleng ena le bo neng bo le holim’a Israel ea boholo-holo ha ba hana Mesia ’me ba phatlalatsa hore ha ba na morena haese Cesare.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Israel masa kini buta terhadap hakikat bahawa sejarah yang telah digariskan oleh Gabriel kepada Daniel bukan sahaja merangkumi peneguhan perjanjian itu, tetapi juga penyerakan yang didatangkan ke atas mereka yang menolak perjanjian tersebut; kerana ayat-ayat itu menunjukkan bahawa Roma kafir (penguasa yang akan datang) akan membinasakan kota dan tempat kudus itu, dan bahawa sampai kepada akhir peperangan itu (yang memijak-mijak tempat kudus dan bala tentera) “kehancuran-kehancuran,” dalam bentuk jamak, telah ditentukan.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

Mo hisitori eo Keresete a tsholotšego madi a gagwe go tiiša kgwerano le ba bantši, maatla a mabedi a tshenyego, e lego Roma ya boheitene le ya bopapa, a hlaolwa ka go lebanya. Madi ao a tšholotšwego sefapanong ke ona ao Keresete a a tlišago ka gare ga sehalalelo sa legodimong, gomme ke seswantšho sa mošomo wa Gagwe wo o emelwago ke pono ya “mareh” ya nywaga e dikete tše pedi le makgolo a mararo. Histori yeo e logagantšwe le histori ya pono ya “chazon” ya nywaga e dikete tše pedi le makgolo a mahlano le masome a mabedi, bjalo ka ge go emelwa ke maatla ao a mabedi a tshenyego ao a bego a tla gatakela fase sehalalelo le mašaba.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Nokhori latsam tanchin Miller-ni mangkimgipa in∙tangon ong∙aha, ong∙a gita salna gimik mikkangna chamchamenga, indiba uarang chu∙sokgija ong∙aha. Bon∙kamani salrangon, jensalo “Midnight Cry” ko maiko lekkaaha indake chongmotan ta∙rake dakpilgenchim, unnaia jokrangko “dirt brush Man” ine minggipa mande naba, dal∙gipa gital casket-o galgenchim; unon uarang skanggipa gita ong∙ahaonaba chu∙gimikchi chikkung ripeng bate chamchamgenchim. Uarang bon∙kamani “Midnight Cry” nama kattani sreso ong∙a. Habakkuk-ni katchinikgimin sakgni sakkirango, ia jokrangko rongtalgipa dake “tables” ine dingtangmancha talataha. 1843 aro 1850 salrangni pioneer chartrangni gni “line upon line” ine saksa sakgipa kosako dona jensalo, Miller-ni jokrangko rongtalgipa dake talatna man∙a; aro indakode ia jokrang bon∙kamani “Midnight Cry” nama kattani mesokani ong∙a.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Bongata ya boammaaruri mo ditšharteng tse pedi e tshwantšha diporofeto tse di neng tsa diragadiwa pele ga 1844, jaaka go supiwa ga dibatana tsa Daniele supa le robedi. Setshwantsho sa Daniele pedi se emetswe. Kgang ya ngangisano ya gore ke Roma kgotsa Antiochus Epiphanes yo o tlhomamisang pono e mo teng. Go swabisiwa ga ntlha le nako ya go diega ya Habakuke le ya makgarebe a a lesome di mo teng. Go tla ga moengele wa boraro go mo teng, fela jalo le lefelo le le boitshepo la selegodimo. “The daily” jaaka sesupo sa boheitane e mo teng. Mme go ya fela, diphatsa tse tharo tsa Islamo di mo teng. Fa di kopantswe, ditšhate tsotlhe di emela setshwantsho sa “koketsego ya kitso” e e diragalang fa Tau ya lotso lwa Juda e bulolola boammaaruri jwa porofeto.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Semasa kita mengakhiri pertimbangan kita tentang penglihatan Sungai Ulai sebagai lambang pengetahuan nubuatan yang telah dimeteraibukakan pada waktu kesudahan pada tahun 1798, yang bertambah sehingga membentuk permata-permata di dalam peti baharu yang lebih besar dalam mimpi William Miller, kita akan meninjau semula kebenaran-kebenaran Millerit yang tidak lengkap dalam sejarah mereka. Sebahagiannya dibiarkan dalam keadaan tidak lengkap kerana masa dalam sejarah di mana golongan Millerit hidup, dan sebahagian yang lain dibiarkan tidak lengkap melalui ketidaktaatan mereka yang enggan mengikuti terang yang semakin maju daripada malaikat yang ketiga.

We will continue these things in the next article.

Re tla tswelela ka dilo tse mo setlhogong se se latelang.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> “Wale ambao Mungu amewatuma wakiwa na ujumbe ni wanadamu tu, lakini tabia ya ujumbe wanaoubeba ni ipi? Je, mtathubutu kuugeukia kisogo, au kuufanya kuwa jambo jepesi, maonyo hayo, kwa sababu Mungu hakuwashauri ninyi kuhusu kile ambacho kingependelewa? Mungu huwaita watu watakaonena, watakaopaza sauti na kutosita. Mungu amewainua wajumbe wake ili wafanye kazi yake kwa wakati huu. Wengine wameugeukia mbali ujumbe wa haki ya Kristo ili kuwakosoa watu hao na kutokamilika kwao, kwa sababu hawatangazi ujumbe wa kweli kwa neema na ustaarabu wote unaotamanika. Wana bidii nyingi mno, wako na juhudi nyingi mno, hunena kwa mkazo mkubwa mno, na hivyo ujumbe ambao ungeleta uponyaji na uzima na faraja kwa roho nyingi zilizochoka na kuonewa, kwa kiasi fulani, hutengwa; kwa maana kadiri watu wenye mvuto wanavyozifunga mioyo yao wenyewe na kuyaweka mapenzi yao wenyewe kinyume na yale ambayo Mungu amesema, ndivyo watakavyotafuta kuuondoa mwanga huo kwa wale ambao wamekuwa wakitamani na kuomba nuru na nguvu ihuishayo. Kristo ameandika maneno yote magumu, ya kiburi, na ya dhihaka yaliyosemwa dhidi ya watumishi wake kana kwamba yamesemwa dhidi yake mwenyewe.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> “Kwa molaetsa wa lengeloi la boraro go ka se kwešišwe, seetša seo se tlago go boneša lefase ka letago la sona se tla bitšwa seetša sa maaka ke bao ba ganago go sepela ka letagong la sona le le tšwelago pele. Mošomo wo o ka bego o dirilwe o tla tlogelwa o sa dirwa ke ba ba ganetšago therešo, ka baka la go se dumele ga bona. Re a le lopa lena bao le ganetšanago le seetša sa therešo, gore le tloge tseleng ya batho ba Modimo. A seetša se se rometšwego ke Legodimo se ba bonelele ka mahlasedi a go hlaka le a sa šišinyegego. Modimo o le swara lena bao seetša se se le fihletšego, le ikarabela ka mokgwa wo le se dirišago ka wona. Bao ba ka se kwego ba tla swarwa ba ikarabela; gobane therešo e be e begilwe moo ba bego ba ka e fihlelela, eupša ba nyatša menyetla le ditokelo tša bona. Melaetša ye e rwetšego bohlatse bja bomodimo e rometšwe go batho ba Modimo; letago, bogolo, tokologo ya Kriste, tše di tletšego botho le therešo, di beilwe pele; botlalo bja Bomodimo ka go Jesu Kriste bo beilwe pele gare ga rena ka botse le ka bogahlego bjo bo gogago, gore bo goketše bohle bao dipelo tša bona di sego tša tswalelwa ka kgethollo. Re a tseba gore Modimo o dirile gare ga rena. Re bone meoya e retologela go tloga sebeng go ya tokologong. Re bone tumelo e tsošološwa ka dipelong tša ba ba ikokobeditšego. Na re tla swana le balephera ba ba hlwekišitšwego bao ba ilego ba tšwela pele ka tsela ya bona, gomme a boa yo motee fela go tumiša Modimo? A re kaone re bolele ka botho bja gagwe, gomme re rete Modimo ka pelo, ka pene, le ka lentšu.” Review and Herald, May 27, 1890.

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