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# The Book of Daniel - Number One

Kitabu cha Danieli - Nambari ya Kwanza

The Ulai and Hiddekel

Ulai na Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> “Watumishi wa injili na watu walitangaza kwamba unabii wa Danieli na Ufunuo ulikuwa mafumbo yasiyoweza kueleweka. Lakini Kristo aliwaelekeza wanafunzi wake kwa maneno ya nabii Danieli kuhusu matukio yatakayotekea katika siku zao, akasema, ‘Asomaye na afahamu.’ Mathayo 24:15. Na dai kwamba Ufunuo ni fumbo lisilopaswa kueleweka linapingwa na jina lenyewe la kitabu hicho: ‘Ufunuo wa Yesu Kristo aliopewa na Mungu, awaonyeshe watumishi wake mambo ambayo hayana budi kuwako upesi.... Heri asomaye na wao wayasikiao maneno ya unabii huu, na kuyashika yaliyoandikwa humo; kwa maana wakati umekaribia.’ Ufunuo 1:1–3.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Mtume asema: ‘Amebarikiwa asomaye’—wako wale wasioweza kusoma; baraka si yao. ‘Na wale wasikiao’—wako pia baadhi ambao hukataa kusikia lolote kuhusu unabii; baraka si ya kundi hilo. ‘Na kuyashika yaliyoandikwa humo’—wengi hukataa kutii maonyo na maelekezo yaliyomo katika Ufunuo. Hakuna hata mmoja wa hawa awezaye kudai baraka iliyoahidiwa. Wote wanaodhihaki mada za unabii, na kucheka kwa mzaha alama zilizotolewa hapa kwa uzito mkuu, wote wanaokataa kurekebisha maisha yao na kujiandaa kwa kuja kwake Mwana wa Adamu, hawatabarikiwa.

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “Ngokubheka ubufakazi boKuphefumulelwa, abantu bangalokotha kanjani ukufundisa ukuthi iSambulo siyimfihlakalo, engaphezu kokufinyeleleka ekuqondeni komuntu na? Siyimfihlakalo eyambuliweyo, incwadi evuliweyo. Ukutadishwa kweSambulo kuqondisa ingqondo eziprofethweni zikaDaniyeli, futhi kokubili kunikeza imfundo ebaluleke kakhulu, eyanikezwa uNkulunkulu abantu, mayelana nezehlakalo ezizokwenzeka ekupheleni komlando waleli zwe.” The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Kusoma Ufunuo huelekeza akili kwa unabii wa Danieli.” Baadhi ya watu huona unabii ndani ya kitabu cha Danieli pekee. Lakini Danieli anawasilisha mistari miwili ya kweli, na kweli zinazowakilisha unabii wake ni sura sita za mwisho za kitabu chake. Sura sita za kwanza zinawasilisha unabii wa kielelezo, ambao, kwa kiasi kikubwa, bado haujatambuliwa. Kabla hatujazingatia sura sita za kwanza za Danieli, tutaeleza kwa nini kwa hakika zipo unabii mbili tu zinazowakilishwa katika sura sita za mwisho za Danieli. Dada White anaonyesha unabii hizo mbili kwa kurejelea mito miwili mikubwa ya Shinari. Tunapokubali ishara anazoweka mbele yetu, tunapata ufunguo wa kuona unabii mbili, na mbili tu, katika sura sita za mwisho za Danieli.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Chiedza chakagamuchirwa naDhanieri kubva kuna Mwari chakapiwa zvikurukuru nokuda kwemazuva okupedzisira aya. Zviratidzo zvaakaona pamahombekombe eUlai neHidhekeri, nzizi huru dzeShinari, zvino zvava kuzadziswa, uye zviitiko zvose zvakaporofitwa zvichakurumidza kuitika.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

ଅଷ୍ଟମ ଅଧ୍ୟାୟର ଦର୍ଶନ ଉଲାଇ ନଦୀକୂଳରେ ଦିଆଯାଇଥିଲା।

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Mugore rechitatu rokutonga kwamambo Bherishazari, chiratidzo chakaonekwa kwandiri, ini Dhanieri, shure kwechakaonekwa kwandiri pakutanga. Zvino ndakaona muchiratidzo; uye zvakaitika, pandakanga ndichiona, kuti ndakanga ndiri paShushani mumuzinda, uri mudunhu reEramu; uye ndakaona muchiratidzo, ndiri parwizi rweUrai. Dhanieri 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Apo tatibwe nga nkatore parafosi kuchokera mu Testimonies to Ministers, pamene Mlongo White anatchula “Ulai ndi Hiddekel” ndipo anawatcha “mitsinje ikuluikulu ya Shinar,” tinali kugawanagawana parafosi imeneyo ndi imodzi mwa ndemanga zofunika kwambiri pa phunziro la mabuku a Danieli ndi Chivumbulutso m’zolemba za Mlongo White. M’ndime imeneyo iye akunena kuti, “Pafunika kuphunzira Mawu a Mulungu mozama kwambiri; makamaka Danieli ndi Chivumbulutso ziyenera kupatsidwa chisamaliro monga sichinachitikepo kale m’mbiri ya ntchito yathu.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Kana tikanyatsoongorora ndima mbiri dzokutanga dzatichangobva kutora muDanieri chitsauko 8, dzinopa uchapupu huviri hwomukati pamusoro pechokwadi chinowanzosiiwa chisina kucherechedzwa. Danieri anoti, “mugore rechitatu ra” Bherishazari “chiratidzo chakaonekwa kwandiri.” Zvino anowedzera achiti, “shure kweicho chakaonekwa kwandiri pakutanga.” Ndima iyi inogona kunzwisiswa nenzira mbiri, uye nenzira ipi neipi mhedziso yacho inobuda yakafanana.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Ngirozi Gabrieli ndiye aliyemletea Danieli nuru ya kiunabii, kama alivyowafanyia manabii wote, kwa maana alikuwa amechukua mahali pa Shetani kama mbeba-nuru wa mbinguni. Hili linamaanisha kwamba kila kanuni ya kiunabii iliyo katika Maandiko iliongozwa na Gabrieli. Iwe Danieli aliielewa au la, katika aya ya kwanza ya sura ya nane, si kwamba tu anatambua uchunguzi muhimu wa kiunabii, bali pia anatoa mashahidi wawili wa uchunguzi huo muhimu wa kiunabii katika aya hiyo. Kile alichokiandika Danieli katika aya ya kwanza ni kwamba alikuwa amepokea maono kabla ya maono aliyopokea kando ya mto Ulai. Maono ya kando ya mto Ulai yalikuja katika mwaka wa tatu wa Belshaza. Maono yaliyotangulia maono ya kando ya mto Ulai yalikuja katika mwaka wa kwanza wa Belshaza.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Mugore rokutanga raBherishazari, mambo weBhabhironi, Dhanyeri akarota hope, nezviratidzo zvomusoro make ari pamubhedha wake; ipapo akanyora hope dzacho, akataura pfupiso yezvinhu izvozvo. Dhanyeri 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Mundima rekutanga rechitsauko chechisere, Danieri ari kuratidza kuti akawanawo chiratidzo mugore rokutanga raBherishazari, nokuti anoti, “shure cheicho chakandioneka pakutanga.” Ko chiratidzo cheUlai chakaonekwa shure kwechiratidzo chegore rokutanga raBherishazari here, kana kuti chiratidzo chakaonekwa shure kwechokutanga chezviratidzo zviviri zvinofambirana? Mhinduro ipi neipi yakarurama. Chiratidzo cherwizi rweUlai ndicho chiratidzo chimwe chete nechiratidzo chechitsauko chechinomwe. Gabhurieri ari kushandisa musimboti wouprofita wokuti “dzokorora uwedzere,” uye panguva imwe cheteyo mutemo wokuti chinhu chinosimbiswa neuchapupu hwevaviri. Zviratidzo zvose zviri zviviri zvinobata ushe hwoumambo hweuprofita hweBhaibheri.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

දෙවැනි පරිච්ඡේදයේ සත් වන අධ්‍යායයේ දර්ශනය එම රාජ්‍යයන් ආහාර සොයන මෘගයන් ලෙස නිරූපණය කරයි; එසේ කරමින්, ඒවායේ පුරවැසි බලයේ පසුබිම තුළ ඒවා උද්දීපනය කර ඉදිරිපත් කරයි. අට වන අධ්‍යායයේ දර්ශනය, එම රාජ්‍යයන්ම දෙවියන්වහන්සේගේ ශුද්ධස්ථාන සේවයේ සංකේතයන් මඟින් නිරූපණය කරයි; එහෙත්, ශුද්ධස්ථාන සේවයේ සෑම සංකේතයක්ම ව්‍යාජ නමස්කාරයක් නිරූපණය කිරීම සඳහා හිතාමතාම විකෘති කර ඇත. දානියෙල් අටවන අධ්‍යායය, සත් වන අධ්‍යායයේ දර්ශනයේම එම රාජ්‍යයන් නිරූපණය කරයි; නමුත් එය එම රාජ්‍යයන් ඒවායේ ආගමික පසුබිම තුළ ස්ථානගත කරයි.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Chiratidzo cheUlai chiri muna Danieri chitsauko 8 chinodzokorora uye chinokudziridza chiratidzo chechitsauko 7. Chitsauko 7 chinoratidza divi rehurumende rehumambo hwezviporofita zveBhaibheri, uye chitsauko 8 chinoratidza divi rechitendero rehumambo hwezviporofita zveBhaibheri. Kana izvi zvazivikanwa, zvino zvinobva zvanzwisisika kuti zvitsauko 7 na8 chiratidzo chimwe chete. Chitsauko 9 ndipo panouya Gabhurieri kuzopa tsananguro yechinhu chenguva muchiratidzo chechitsauko 8. Naizvozvo, chiratidzo cheUlai chinomirira zvitsauko 7, 8, na9 zvebhuku raDanieri. Rwizi Hidhekeri runobva rwasumwa muchitsauko 10.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Pagore rechitatu cha matatu cha Koreshi mambo wa Uajemi, jambo moja lilifunuliwa kwa Danieli, ambaye jina lake liliitwa Belteshaza; nalo jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalifahamu jambo hilo, akapata ufahamu wa maono. Katika siku hizo mimi Danieli nalikuwa nikiomboleza majuma matatu kamili. Sikula mkate wa kupendeza, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kabisa, hata majuma matatu kamili yakatimia. Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya ule mto mkuu, ndio Hidekeli. Danieli 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Chiratidzo cherwizi rweHidhekeri chinounza nhoroondo yechiprofita yemambo wokumusoro. Chinotanga nekuputsika kweumambo hwaAlekisanda Mukuru, chigozivisa kuyerera nokudzokera shure kwenhoroondo yakatevera umo pakupedzisira vanopikisana vaviri chete vanosara kubva mukupararira kweumambo hwakanga huri hwaAlekisanda Mukuru, ari mambo wokumaodzanyemba chaiye achipesana namambo wokumusoro chaiye. Pakupedzisira chinosvika panhoroondo youpapa, uyo zvino anova mambo wokumusoro womweya, uyo pamagumo echitsauko chegumi nerimwe anosvika kumagumo ake, Mikaeri anomuka, uye nguva yokuedzwa kwavanhu inovharwa. Muchidimbu chakareruka ndechokuti chiratidzo cherwizi rweUrai ndicho chiratidzo chomukati chetsvene yaMwari nehondo Yake, uye rwizi rweHidhekeri ndirwo chiratidzo chokunze chomuvengi waMwari nowavanhu Vake mukati menhoroondo imwe cheteyo. Chiri kushandisa nheyo imwe chete inowanikwa mumakereke manomwe nezvisimbiso zvinomwe zveZvakazarurwa.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Vachungaji wengi hawafanyi jitihada zozote kueleza Ufunuo. Huiita kuwa ni kitabu kisicho na faida kwa kujifunza. Hukiona kuwa ni kitabu kilichofungwa muhuri, kwa sababu kina kumbukumbu ya vielelezo na alama. Lakini jina lenyewe walilopewa, ‘Ufunuo,’ linakanusha dhana hiyo. Ufunuo ni kitabu kilichofungwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinaandika matukio ya ajabu yatakayopata kutukia katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni bayana, si ya fumbo wala yasiyoeleweka. Ndani yake mstari huohuo wa unabii unachukuliwa kama ilivyo katika Danieli. Unabii mwingine Mungu ameuurudia, akionyesha kwa njia hiyo kwamba ni lazima upewe umuhimu. Bwana harudii mambo yasiyo ya maana kubwa.” Manuscript Releases, volume 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Harin da tarihin ciki da na waje da aka wakilta a cikin littafin Daniyel ne aka ci gaba da ɗauka a cikin littafin Ru’ya ta Yohanna. Ban da hasken annabci da ake samarwa daga waɗannan wahayi biyu, akwai kuma tabbaci na hanyar fassarar Littafi Mai Tsarki da William Miller ya runguma, sannan daga baya Future for America. Idan aka yi la’akari da su yadda ya dace, littafin Daniyel, haka kuma littafin Ru’ya ta Yohanna, cikakkun ma’adanai ne na zinariya domin tabbatar da ƙa’idodin fassarar annabci waɗanda Littafi Mai Tsarki da kansa yake bayyana a cikinsa.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai seyemukati wenyaya uye Hidhekeri iri yekunze, zvinomiririrawo zviporofita zviviri zvaifanira kuzarurwa pa“nguva yokuguma.” Ulai yakazarurwa pa“nguva yokuguma” muna 1798, uye Hidhekeri yakazarurwa pa“nguva yokuguma” muna 1989, apo, sezvinotsanangurwa muna Danieri chitsauko 11, ndima 40, nyika dzaimiririra yaimbova Soviet Union dzakakukurwa neupapa neUnited States.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Kana zvinhu izvi zvangozivikanwa, zvinobva zvazivikanwawo kuti zviratidzo zviviri izvi muchokwadi chiratidzo chimwe chete, sezvakangoitawo nhoroondo yechiprofita yemakereke manomwe nezvisimbiso zvinomwe zvichimiririra nhoroondo imwe chete yechiprofita. Zviratidzo zviviri izvi zvino zvinova nzira yakashandiswa naIshe mukufamba kwakapfuura kwemutumwa wokutanga, uye iyo Ishe yaachashandisa mukufamba kwazvino nokweramangwana kwemutumwa wechitatu, kuti ibudise nzira yokuedzwa sezvakaratidzwa muna Danieri chitsauko 12, ndima 9 ne10.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> “Na akati, Enda hako, Danieri; nokuti mashoko aya akavharwa uye akasimbiswa nechisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, vachenurwe, uye vayedzwe; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa.” Danieri 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Somuenzaniso wokwembulwa kweHidekeli ngowe-1989, cabangela lokho okuphawulwe ngukuphefumulelwa.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Mu Bhuku ra Zvakazarurwa ndimo munosangana mabhuku ose eBhaibheri uye ndimo maanoperera. Pano pane kuwedzeredzwa kwebhuku raDanieri. Rimwe chiporofita; rimwe zvakazarurwa. Bhuku rakanga rakaiswa chisimbiso harisi Zvakazarurwa, asi chikamu ichocho chechiporofita chaDanieri chine chokuita namazuva okupedzisira. Ngirozi yakarayira ichiti, ‘Asi iwe, iwe Danieri, vharira mashoko, unamate chisimbiso pabhuku, kusvikira panguva yokuguma.’ Danieri 12:4.” Mabasa avaApostora, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Ulai na Hiddekel zonse zikukhudzana ndi masiku otsiriza, koma Chiadiventi changokhala chokonzeka kuvomereza kuti 1798 unali “nthawi ya mapeto” ya Danieli, pamene buku lake linali lotsegulidwa chisindikizo chake. Komabe, gawo la uneneri “lokhudzana ndi masiku otsiriza” molondola kwambiri ndi mavesi asanu ndi limodzi otsiriza a chaputala khumi ndi chimodzi cha Danieli, pakuti mavesi amenewo amatha ndi Mikaeli kuyimilira pamene nthawi ya kuyesedwa kwa anthu itsekedwa.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Chiratidzo cherutongo, sezvachinoratidzwa muna Danieri zvitsauko zvinomwe, zvisere, nezvipfumbamwe, chakanga chakasimbiswa kusvikira ku“nguva yokuguma” muna 1798. Chiedza (chakabudiswa nechiratidzo cheUlai, icho chakazosunungurwa) chaiva kuziviswa kwokuvhurwa kworutongo rwokuferefeta, kwete kupera kworutongo. Chiedza chakasunungurwa nechiratidzo cheHidhekeri chinoratidza kupera kworutongo rwokuferefeta, uye ndichowo chikamu chiri muna Danieri chine “mugove wouprofita une chokuita namazuva okupedzisira.”

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Ukufunqulwa uphawu ngo-1798 kwamemezela ukuvulwa kokwahlulela kophenyo. Ukufunqulwa uphawu ngo-1989 kwamemezela ukusondela kokuphela kokwahlulela kophenyo. Isiginesha sika-Alfa no-Omega sibonakala kalula encwadini kaDaniyeli, kodwa kuphela uma wazi ukuthi siyini, futhi uzimisele ukusifuna.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Pashure pokutongwa kunovharwa muna Danieri chitsauko 11, ndima 45, chisimbiso chaArfa naOmega chinonyorwa. Kutanga kwaDanieri kunoratidza chaizvo kwainogumira. Kunotanga nehondo chaiyo pakati peBhabhironi chaiyo neIsraeri chaiyo, uye Bhabhironi chaiyo inokunda.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Mugore rechitatu rokutonga kwaJehoyakimi mambo weJudha, Nebhukadhinezari mambo weBhabhironi akasvika kuJerusarema, akarikomba. Ishe akapa Jehoyakimi mambo weJudha muruoko rwake, pamwe chete nechimwe chikamu chemidziyo yeimba yaMwari; iyo yaakatakura akaenda nayo kunyika yeShinari, kuimba yamwari wake; uye akaisa midziyo iyo muimba yehupfumi yamwari wake. Danieri 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Muna Dhanieri chitsauko chegumi nerimwe, ndima yemakumi mana neshanu, hondo yomweya iri pakati peBhabhironi romweya, rinomiririrwa na“Mambo wokumusoro,” neIsraeri yomweya, inomiririrwa ne“gomo dzvene rinobwinya,” inosvika pakuguma, uye Israeri yomweya inokunda Bhabhironi romweya.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Uye achadzika matende eimba yake youmambo pakati pamakungwa pagomo dzvene rinobwinya; asi iye achasvika kumagumo ake, uye hakuna angamubatsira. Uye nenguva iyo Mikaeri achasimuka, muchinda mukuru anomiririra vana vavanhu vako; uye kuchava nenguva yokutambudzika, isina kumbovapo kubva pakuvambwa kwerudzi kusvikira panguva iyo; uye nenguva iyo vanhu vako vachaponeswa, mumwe nomumwe anowanikwa akanyorwa mubhuku. Danieli 11:45; 12:1.

The books of Daniel and Revelation are one book:

Mabhuku a Danieri na Zvakazarurwa ibhuku rimwe chete:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mabhuku aDhanieri neChakazarurwa chinhu chimwe. Rimwe chiporofita, rimwe zaruriro; rimwe bhuku rakaiswa chisimbiso, rimwe bhuku rakazarurwa. Johani akanzwa zvakavanzika zvakataurwa nemabhanan’ana, asi akarairwa kuti arege kuzvinyora.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Mabhuku maviri aya, ari bhuku rimwe chete, ndiwo ounyanzvi hwakakwirira zvikuru hwedzidziso yechiporofita yengirozi Gabhurieri. Ndinonyora izvi ndichinyatsoziva kwazvo kuti izvo Gabhurieri zvaakapa kuna Danieri naJohani zvakabva kuna Jesu, iye akazvigamuchira kubva kuna Baba. Chinangwa changu hachisi chokukudza Gabhurieri, asi chokukudza zaruriro yakadzama yezviratidzo zviri mumabhuku ose ari maviri, yokuti Arufa naOmega vakagadzira sei mitemo yechiporofita yokududzira Bhaibheri yaifanira kumiririrwa mukati memabhuku aya ari maviri, kana tichida kuona.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Ndinokuyeuchidzai kuti, panguva ino, chinangwa changu nefungidziro yangu hachisi chokupa dudziro yezviporofita zviviri zvenzizi dzeUlai neHidhekeli. Chinangwa changu nefungidziro yangu ndezvokubata nezviporofita zviri muzvitsauko zvitanhatu zvokutanga zvebhuku raDanieri. Ndiri kungosimbisa nyaya yokuti mabhuku aDanieri naZvakazarurwa ndiwo, zvimwe, mabhuku akavakwa zvakadzama zvikuru muShoko raMwari. Anoburitsa shoko rechiporofita, panguva imwe chetewo achizivisa chimiro chaMwari, uyezve achitsanangura mitemo chaiyo inofanira kushandiswa kana munhu achida kuziva zviporofita, uyewo kuziva Iye akaisa pachena zviporofita izvozvo.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Mumwe muenzaniso unorondedzera kudzika kwakadzama kwemabhuku aya kuratidzirwa kunoitwa naDhanieri kwe“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Chiporofita che“nguva nomwe” chaiva uye chiri “ibwe rokugumbusa” kuvanhu vaMwari, zvose muIsraeri yekare, mukufamba kweMillerite kwemutumwa wokutanga, uyewo mukufamba kwazvino neramangwana kwemutumwa wechitatu. “Ibwe rokugumbusa”, maererano nedudziro yakapfava, chinhu chausingaoni, kunyange hazvo chiri pachena ipapo. Naizvozvo, kana wangoziva “nguva nomwe” mubhuku raDhanieri, unoona kuti dziripo pachena, asi unoonawo kuti dzakavanzirwa avo vanosarudza kusaona.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

کسی چیز کو کھلی نظر میں ہوتے ہوئے بھی نحوی طور پر پوشیدہ رکھنا ایک نہایت گہرا کمال ہے؛ یہ ایسی چیز ہے جسے کسی انسانی معمہ انگیز ناول میں سمویا نہیں جا سکتا۔ یہ ایک شاہکار ہے، کیونکہ وہ وہاں موجود ہے، ہر اُس شخص کے لیے بالکل نمایاں جو ٹھوکر کھانا نہ چاہے، لیکن اُن کے لیے دیکھنا ناممکن ہے جو ٹھوکر کھانے ہی کا انتخاب کرتے ہیں۔ گویا وہ “کھلی نظر میں پوشیدہ” ہے۔ یہ انسانیت اور الوہیت کے امتزاج سے انجام پاتا ہے۔

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Ndinotaura chirevo ichocho, nokuti panguva ino ndinoda kuti tizviyeuchidze kuti mukati meAdventism mune dzidziso yeKaturike, angangoita kubvira pakabudiswa Questions on Doctrine muna 1957, uye yakasimudzirawo musoro wayo usina kururama mukati mebato iri rechokwadi chiripo reFuture for America. Pfungwa yacho ndeyekuti Kristu, pakuzvarwa kwake mumuviri, haana kutora nyama yaakagara nhaka kubva kuna Maria. Chokwadi, avo vanotsigira dzidziso iyi havaitauri nenzira iyoyo, asi kunyange zvakadaro ndizvo chaizvo zvavanodzidzisa. Ndinoiidza kuti dzidziso yeKaturike, nokuti hwaro hwekuti nyama yaKristu yakanga yakachena sezvakanga zvakaita nyama yaAdamu asati atadza, ihwo humbowo hwaSatani chaihwo hunoshandiswa nechechi yeKaturike mudzidziso yavo yeinonzi “immaculate conception.” Uye kana usingazivi dzidziso yechihedheni ye“immaculate conception,” inodzidzisa kuti nyama yaKristu yakaitwa nenzira inoshamisa sezvakanga zvakaita hunhu hwaAdamu hwepasi asati iye naEvha vatadza, kana kuti, sezvazvinotaurwa, Kristu akanga aine hunhu hwaAdamu hwekusati kwawa, husina chivi. Inodzidzisawo kuti Maria pachake akapiwa nenzira yechishamiso hunhu hwenyama husina kuwa hwaAdamu asati atadza, kuti ave mudziyo wakakwana woMweya Mutsvene kuti aumbe mwana Jesu mumuviri wake wakakwana.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Chokwadichu, aachurang Adventism-o aro Jesu ni be∙en ba∙giminni gimin apsan skie ra∙aniko ra∙chakgiparang Mary baksa maidakgipa aiao inmangipa kamko mesokja, indiba ua apsan Catholic skie ra∙aniko skina gita Sister White-ni kattarangko aro Bible-ko ong∙ja gita pilakpil ong∙atna krenga. Anga maini gimin da∙o Daniel ki∙tapni chanchianiko watataha aro uamangoni pil∙angaha? Unikode anga iako agangen.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Chimiro chinoshamisa uye magadzirirwo aDanieri neZvakazarurwa zvakazadzikiswa nokubatana kwehunhu neUhumwari. Jesu ndiye Shoko raMwari, uye Bhaibheri iShoko raMwari. Uhumwari nehupenyu hwevanhu zvaJesu zvinomiririrwa zvizere muBhaibheri. Mashoko arimo ndeeUhumwari uye ane simba rokusika rinogona kushandura mwoyo nendangariro. Mashoko iwayo ndiwo simba rimwe chetero rakaunza zvinhu zvose pakuvapo. Asi vanhu vaya vakasarudzwa naMwari kuti vave midziyo Yake mukunyora Bhaibheri, vose vakanga vari vatadzi. Rutivi rwevanhu rwomubatanidzwa urwu runomiririrwa navanhu vakawa. Bhaibheri mubatanidzwa wevanhu neUhumwari, uye vaprofita vakanga vari vatadzi, sezvazvakaita vana vose vaAdhamu. Kristu haana kutongotadza pakufunga, pashoko, kana pamabasa. Asi akatora nyama yaMariya mushure memakore zviuru zvina okuderera. Dai akanga zvechokwadi akatora hunhu hwenyama hwakaderera hwaAdhamu Adhamu asati atadza, zvaizoreva kuti munyori mumwe nomumwe weBhaibheri aizofanirawo kunge akanga asina chivi.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

“kuhishwa hadharani kwa siri” kwa “majira saba” katika kitabu cha Danieli kulitimilizwa, si kwa maneno ambayo Danieli aliyaandika tu, bali pia kwa wanadamu walioanguka waliolitafsiri Biblia ya King James. Wanadamu walioanguka walikigusa kitabu cha Danieli mara mbili, na yale yaliyotimizwa yasingewezekana kwa mwanadamu yeyote kuyafanya bila uangalizi wa Mungu wa kimajaliwa wa kimungu.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

M’nkhani yedu yotsatira tidzayamba kusonyeza mmene Umulungu ndi umunthu zinabisira “nyengo zisanu ndi ziwiri” za Levitiko 26 poyera m’buku la Danieli, pakuti Mulungu anazidziwa kale, ndipo ngakhale anazikonza motero, kuti zikhale “mwala wokhumudwitsa” woyesera kwa onse a m’gulu la mngelo woyamba, ndiponso kwa onse a m’gulu la mngelo wachitatu.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Chiedza chakagamuchirwa naDhanieri kubva kuna Mwari chakapiwa zvikurukuru nokuda kwamazuva ano okupedzisira. Zviratidzo zvaakaona pamahombekombe eUlai neHidhekeri, nzizi huru dzeShinari, zvino zvava mukuzadzikiswa, uye zviitiko zvose zvakaporofitwa zvichakurumidza kuitika.” Testimonies to Ministers, 112.

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