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.

පර්සියාවේ රජු වූ කයිරස්ගේ තුන්වන අවුරුද්දේ, බෙල්තෙෂාස්සර් යන නාමයෙන් හඳුන්වනු ලැබූ දානියෙල් වෙත එක කාරණයක් එළිදරව් කරන ලදී; එම කාරණය සත්‍ය වූයේය, නියම කළ කාලය දීර්ඝ වූයේය. ඔහු එම කාරණය තේරුම්ගත්තේය, දර්ශනය පිළිබඳ අවබෝධයද ඔහුට තිබුණේය. ඒ දිනවල මම දානියෙල්, සම්පූර්ණ සති තුනක් ශෝකව සිටියෙමි. රසවත් ආහාර කිසිවක් නොකෑවෙමි; මාංසය හෝ වයින් මාගේ මුඛයට පැමිණියේ නැත; සම්පූර්ණ සති තුන නිම වන තෙක් මම කිසිසේත්ම මා මත තෙල් ආලේප නොකළෙමි. පළමු මාසයේ විසිහතරවන දින, හිද්දෙකෙල් යන මහත් ගඟ අසල සිටිනා විට මෙය සිදු විය. දානියෙල් 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

В течение символических трёх с половиной дней одиннадцатой главы Откровения, когда два свидетеля лежат мёртвыми на улице, нечто открывается Валтасару. Прежде он уже уразумел «видение» (mareh), ибо в девятой главе Гавриил уже приходил и дал ему разумение видения.

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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

Oui, tandis que je parlais encore dans la prière, l’homme Gabriel, que j’avais vu auparavant dans la vision, s’approcha de moi d’un vol rapide, vers le temps de l’oblation du soir. Il m’instruisit, s’entretint avec moi, et dit: Ô Daniel, je suis maintenant sorti pour t’ouvrir l’intelligence et te donner la compréhension. Au commencement de tes supplications, la parole a été émise, et je suis venu pour te l’annoncer; car tu es un bien-aimé: comprends donc la parole, et considère la vision. Daniel 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

«Габриэль-эрэгтэй, түүнийг» Даниел «эхэндээ үзэгдэлд харсан» гэж хэлсэн нь эш үзүүллэгийн түүхийн «хазон» үзэгдлийг зааж байгаа бөгөөд энэ нь наймдугаар бүлэгт Библийн эш үзүүллэг дэх хаант улсуудын үзэгдлийг Габриэль Даниелд тайлбарлаж байсныг хэлж байна. Харин Даниел есдүгээр бүлэгт тунгаан бодох ёстой байсан «үзэгдэл» нь дүр төрхийн «маре» үзэгдэл байв. Дараа нь Габриэль Даниелд хоёр мянга гурван зуун жилийн эш үзүүллэгийн түүхэн задлалыг өгдөг.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

الفصل التاسع قد تمّ في السنة الأولى من داريوس. وحين يصرّح بيلطشاصر أنّه «فهم الرؤيا» في «السنة الثالثة لكورش»، يكون قد أدرك «المرأه»، أي الرؤيا، منذ سنتين. وما جاء بيلطشاصر إلى فهمه في «تلك الأيام» من النوح هو «الأمر»، أي الكلمة العبرية «دابار»، وكان طويلًا، لأن الزمان المعيَّن كان ألفين وخمس مئة وعشرين سنة.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

دانيال قد كان فهمَ بالفعل بعضَ «الأمر»، لأنه كان يُتمّ في الأصحاح التاسع صلاةَ اللاويين ستة وعشرين، وهي صلاةُ «الأمر». وقد ازداد النور على «الأزمنة السبعة» الذي جاء بيلتشاصر إلى فهمه خلال أيام النوح الواحد والعشرين، وكانت زيادةُ النور على «الأزمنة السبعة» في تلك الأيام من النوح رمزًا لزيادة النور على «الأزمنة السبعة» في سنة 1856. وكان الميليريون أيضًا قد عرفوا سابقًا «الأزمنة السبعة»، لأنهم كانوا قد نادوا بها، غير أن نورًا إضافيًّا كان مزمعًا أن يمتحنهم عند النقطة عينها من تاريخهم حين انتقلوا من حركة فيلادلفيا إلى حركة لاودكية.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

अरामिकवाणी दानीएल को छारो दिन शोकमा बस्नु, त्यो भविष्यसूचक इतिहाससँग समानान्तर छ जब फिलाडेल्फियन आन्दोलन १८५६ मा लाओडिसियन आन्दोलनमा रूपान्तरित भयो, र त्यसपछि १८६३ मा लाओडिसियन एडभेन्टिस्ट मण्डलीमा परिणत भयो। “सात समय” माथिको बढेको ज्योतिसम्बन्धी अरामिकवाणी दानीएल र मिलेराइट दुवैको इतिहास, तेस्रो स्वर्गदूतको लाओडिसियन आन्दोलनबाट एक लाख चौवालीस हजारको फिलाडेल्फियन आन्दोलनतर्फको संक्रमणसँग, तथा शोकका दिनहरूसँग—जुन पर्खाइको समयका अवधिमा पर्छ, जब “सात समय” माथिको बढेको ज्योति प्रकट गरिनुपर्ने थियो—मेल खान्छ।

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Beltxessar həm bir elçini, həm də bir hərəkatı təmsil edir. Onun yas günlərində elçi “şeyi”, yəni Həqiqəti anlamalıdır və sonra, Mikayıl 2023-cü ildə iki şahidi diriltdiyi zaman, həmin “şeyi” bir hərəkata təqdim etməlidir.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

ཧེབ་རུའི་ཚིག “mareh” (ཀྲིསཏིའི་སྐུ་གཟུགས་སྣང་བའི་ཞལ་གཟིགས་) ཞེས་པ་དེ། དན་ཨེལ་གྱིས་ཚིགས་བཅད་དང་པོའི་ནང་དུ་རང་ཉིད་ཀྱིས་གོ་རྟོགས་ཡོད་པར་ངོས་འཛིན་པ་དེ་ནི། དན་ཨེལ་གྱི་མཐའ་མའི་ཞལ་གཟིགས་ནང་ལན་བཞིར་བཀོད་ཡོད། དེའི་ནང་ལན་གཉིས་ནི “vision” ཞེས་བསྒྱུར་ཡོད་ཅིང་། ལན་གཉིས་ནི “appearance” ཞེས་བསྒྱུར་ཡོད། དན་ཨེལ་གྱིས་ཚིགས་བཅད་དང་པོར་ཐེངས་དང་པོར་ཚིག་དེ་སྤྱད་པའི་སྐབས། ཁོང་གིས་རང་ཉིད་ཀྱིས “vision” གོ་རྟོགས་བྱས་པར་ངོས་འཛིན་གྱི་ཡོད། འོན་ཀྱང་དཔྱད་གཞི་གསུམ་པ་གཞན་རྣམས་ནི་དན་ཨེལ་གྱིས་ཞལ་གཟིགས་དེ་ཉམས་སུ་མྱོང་བ་ངོས་འཛིན་གྱི་ཡོད། ཚིགས་བཅད་དྲུག་པར། ཀྲིསཏིའི་ཞལ་ནི “གློག་གི ‘appearance’ ལྟ་བུ” ཡིན།

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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

Atsïngä uvud mirri yu pɛnïr kʼäda mü mïngthup, ngä a dak ni ri hïrïm chä aji kʼlang mo yi Hiddekel. Ka ngä pa aji aŋu lok, ga nyi, rïŋ rïŋ, mi tïngät mäk ju, pinyïr nyïnï rïn nɛ̈n, ka guŋguŋ nyïnï pöc löŋ fine gold of Uphaz. Riinïr nyïnï beryl tɔ̈, ka lëk nyïnï riök tënëŋ lightning, ka aŋu nyïnï lamp of fire tɔ̈, ka kɔc nyïnï ku këdë nyïnï color polished brass tɔ̈, ka rinë töŋ nyïnï rinë raan kɔc jööl bɛ̈i. Ka ngä Daniel ëtënë kede acï vision kënë yeŋ; ku mi kɔc ëbɛnë keda aa vision acï yeŋ, dhil quaking dit acï tɔ̈ŋ kɔc, kɔ̈k aa rot yɔ̈k piny ku muun alɛ̈t. Tɛ̈në, ngä ëtënë acï baŋ, ka ngä vision dit kënë yeŋ, ka käŋ ŋic ye strength acï tɔ̈ŋ raan në ngä: ku comeliness dïët nyïnï acï rot wal në corruption, ka ngä strength acï kuar. Daniel 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

Hebrew-ում կա «տեսիլք» թարգմանված ևս մեկ բառ, որին կանդրադառնանք այն բանից հետո, երբ ներկայացնենք եբրայերեն «mareh» բառի որոշ հատկանիշներ։ Նախորդ համարներում «տեսք» թարգմանված բառն է հենց եբրայերեն «mareh»-ը։ Նույն բառը տասնվեցերորդ համարում թարգմանված է որպես «տեսիլք»։ Տասնվեցերորդ համարում Քրիստոսի տեսիլքը Դանիելին վշտացրել է։

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

І ось, щось подібне до подоби синів людських торкнулося моїх уст; тоді я відкрив уста свої, і говорив, і сказав тому, хто стояв передо мною: О господарю мій, через це видіння муки мої повернулися на мене, і не зосталося в мені сили. Даниїла 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Lo simi breo daukasina nu “sorrows,” niin ga hinge, ma “vision” nena Christus nena aparese Daniel ikus iha versikulu nee mak fila sai hanesan hinge ida. Iha profesia, “hinge” representa pontu ida ba mudansa.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

«Тарихтың өткен кезеңдерінен алынуға тиісті сабақтар бар; бұларға назар аударылады, сонда бәрі де Құдайдың қазір де әрдайым істеп келген жолымен әрекет ететінін түсінсін. Оның қолы Өз ісінде де, халықтардың арасында да қазір көрінеді, дәл Інжіл Едемде Адам атаға алғаш жарияланғаннан бергі барлық уақытта қалай көрінген болса, солай.»

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“ယဉ်ကျေးမှုများ၏ သမိုင်းတွင်လည်းကောင်း၊ အသင်းတော်၏ သမိုင်းတွင်လည်းကောင်း အလှည့်အပြောင်းအမှတ်ဖြစ်သော ကာလများရှိကြသည်။ ဘုရားသခင်၏ အုပ်ထိန်းတော်မူခြင်းအတွင်း၌ ထိုကဲ့သို့သော အကျပ်အတည်းအမျိုးမျိုး ရောက်ရှိလာသောအခါ၊ ထိုအချိန်အတွက် အလင်းကို ပေးအပ်တော်မူသည်။ ထိုအလင်းကို လက်ခံလျှင် ဝိညာဉ်ရေးရာ တိုးတက်မှုရှိလာ၏။ ပယ်ချလျှင်မူ ဝိညာဉ်ရေးရာ ဆုတ်ယုတ်ကျဆင်းမှုနှင့် ပျက်စီးဆုံးရှုံးမှုတို့ နောက်ဆက်တွဲလာကြ၏။ အရှင်ဘုရားသည် မိမိ၏ နှုတ်ကပတ်တော်အတွင်း၌ ဧဝံဂေလိတရား၏ ရှေ့တန်းထိုးဖောက်သည့် အလုပ်ကို အတိတ်ကာလ၌ မည်သို့ ဆောင်ရွက်ခဲ့ကြသည်ကိုလည်းကောင်း၊ အနာဂတ်ကာလ၌ မည်သို့ ဖြစ်ပေါ်မည်ကိုလည်းကောင်း၊ စာတန်၏ ကိုယ်စားလှယ်အင်အားစုများက မိမိတို့၏ နောက်ဆုံး အံ့ဖွယ်ကောင်းသော လှုပ်ရှားမှုကို ပြုလုပ်မည့် ပိတ်သိမ်းရာ တိုက်ပွဲအထိပင် ဖွင့်လှစ်ပြသတော်မူခဲ့ပြီဖြစ်သည်။” Bible Echo, August 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

آية ستة عشر تمثّل نقطة تحوّل في التاريخ الذي يمثّله بلطشاصر. وهي نقطة تحوّل لكلٍّ من القرن الجمهوري (الأمّة) والقرن البروتستانتي (الكنيسة). فهي تمثّل أزمة، وتمثّل الموضع الذي يُعطى فيه نور خاص لذلك التاريخ. وقد حدثت نقطة التحوّل لدانيال حين كان قد «لُمِس»، للمرّة الثانية من ثلاث مرّات. لقد لُمِس دانيال ثلاث مرّات، وكانت المرّة الثانية التي لُمِس فيها نقطة تحوّل بالنسبة إلى دانيال، وكانت تلك النقطة التحوّلية هي الثانية من ثلاث مرّات رأى فيها دانيال رؤيا «mareh».

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

И, вот, нечто, подобное сынам человеческим, коснулось уст моих; тогда я открыл уста мои, и стал говорить, и сказал стоявшему предо мною: господин мой! от этого видения внутренности мои повернулись во мне, и не стало во мне силы. Даниил 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

మేము ఆ మూడు స్పర్శలను కొద్దిలో పరిశీలిస్తాము. దానియేలు “mareh” అనే పదాన్ని ఉపయోగించిన నాలుగు సందర్భాలలో మొదటిది, తాను ఆ దర్శనాన్ని గ్రహించెనని అతని సాక్ష్యమే; చివరి మూడు సూచనలు అయితే, అతడు వాస్తవంగా ఆ ప్రత్యక్షరూపాన్ని చూచినప్పుడు పొందిన తన అనుభవాన్ని గుర్తించుచున్నవి. మూడవ సారి అతడు ఆ ప్రత్యక్షరూపపు దర్శనాన్ని గుర్తించేది పద్దెనిమిదవ వచనంలో, అక్కడ అతడు మూడవ సారి స్పృశింపబడెను.

Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

Ka tamawt leh mi pakhat, mi anga lang, min rawn khawih leh a, min tihchak e. Daniel 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

ئىككىنچى قېتىمقى تېگىشتە، ئون ئالتىنچى ئايەتتە، يەنى «ماراھ» كۆرۈنۈشىگە بولغان ئىككىنچى ئىشارەتتە، ئۇنىڭ كۈچى تۈگەيدۇ؛ ئەمما ئۈچىنچى قېتىمقى تېگىشتە، ئۇنىڭ كۈچى قايتا ئەسلىگە كېلىدۇ. ئونىنچى، ئون ئالتىنچى ۋە ئون سەككىزىنچى ئايەتلەردە دانىيالغا تېگىلىدۇ. ئالتىنچى ئايەتتە دانىيال مەسىھنىڭ، ئاندىن جەبرائىلنىڭ كۆرۈنۈشىنى كۆرىدۇ؛ ئونىنچى ئايەتتە بولسا، جەبرائىل دانىيالغا بىرىنچى قېتىم تېگىدۇ.

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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Chaymantata oqarirqani hawanpi ñawiykuna hoqarirqani, qhawarirqanitaq; hinaspan ricurqan huk qhari linu p’achawan p’achallisqa, sikinpi Uphazmanta sumaq qoriwan chumpisqa. Cuerponpas berilo rumi hina karqan, uyanpas illapa rikch’aynin hina; ñawinkunapas nina rawray hina, rikrankunapas chakinpas lliphisqa bronciyman rikch’akuq; simin rimayninkunapas achka runakunaq rimaynin hina karqan. Ñoqa Daniel sapallaymi chay visiónta rikurqani; ñoqawan kuska kaq runakunaqa manan visiónta rikurqankuchu. Ichaqa hatun chukchuy paykunaman urmaykurqan, chaymi pakakuyta ayqekurqanku. Chayraykun sapallayta saqesqa qhepakurqani, hinaspan kay hatun visiónta rikurqani; manataqmi kallpaqa noqapi qhepakurqanchu. Sumaq kayniypas uqlluy tukuspa tikrarikamurqan, manataqmi ima kallpatapas waqaycharqanichu.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:5–14.

अथ च मया तस्य वचनानां शब्दः श्रुतः; तस्य वचनानां शब्दं श्रुत्वा अहं मुखेन भूमौ पतितः, गाढनिद्रायां निमग्नोऽभवम्। ततः पश्य, कश्चिद् हस्तः मां स्पृष्टवान्, स मां जानुभ्यां हस्ततलाभ्यां च उत्थापितवान्। स च माम् अवदत्, हे दानिएल, हे अतिप्रिय पुरुष, यानि वचनानि अहं तुभ्यं वदामि, तानि बोधस्व, सम्यगुत्तिष्ठ च; यतः अहं इदानीं तव समीपं प्रेषितोऽस्मि। एतद्वचनं मयि उक्ते सति अहं वेपमानः स्थितवान्। तदा स माम् अवदत्, हे दानिएल, मा भैषीः; यतः यस्मिन् प्रथमदिने त्वया अवगन्तुं स्वहृदयं समर्पितं, स्वदेवस्य सन्निधौ च आत्मा नमितः, तस्मिन् दिने एव तव वचनानि श्रुतानि, तव वचनानिमित्तं चाहमागतः। किन्तु पारस्य राज्यस्य प्रधानः एकविंशतिदिनानि मां प्रतिरोधं कृतवान्; परन्तु पश्य, मुख्यप्रधानानामेकः मीकाएलः मम साहाय्यार्थमागतः; तत्र च अहं पारस्य राजभिः सहावशिष्टः। इदानीं तु अहं तव बोधनाय आगतः, यत् उत्तरकाले तव प्रजायाः उपरि यद् भविष्यति; यतः एषा दृष्टिः अद्यापि बहुदिनानन्तरं फलिता भविष्यति। दानिएल 10:5–14।

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Taqa dieciséispe, Danielpe segunda vezpe toquna kan, Cristopa visiónninta rikushqanrayku.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

تىشىندە ئۇ ماڭا شۇنداق سۆزلەرنى قىلغاندا، مەن يۈزۈمنى يەرگە قارىتتىم ۋە گەپسىز قالدىم. ۋە مانا، ئىنسان ئوغۇللىرىنىڭ ئوخشىشىغا ئوخشايدىغان بىرى لەۋلىرىمگە تەگدى؛ شۇنىڭدىن كېيىن مەن ئاغزىمنى ئېچىپ سۆزلەپ، ئالدىمدا تۇرغان كىشىگە: ئەي خوجام، بۇ كۆرۈنۈش سەۋەبىدىن ئازابلىرىم ئۈستۈمگە قايتىپ كەلدى، مەن ھېچقانداق كۈچ ساقلاپ قالالمىدىم، دېدىم. چۈنكى بۇ خوجامنىڭ خىزمەتكارى بۇ خوجام بىلەن قانداق سۆزلىشەلەيدۇ؟ چۈنكى ماڭا كەلسەك، دەرھال مەندە ھېچقانداق كۈچ قالمىدى، ھەتتا مەندە نەپەسمۇ قالمىدى. دانيال 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Eppaas Daaniyeel yeroo sadaffaatiif tuqame, yeroo Gabri’eel mul’atutti, Kiristoos miti.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

U dîsa yek wekî di xuyangê mirovekî de hat û dest li min da, û ew min hêz kir. Û got: Ey mirovê gelek hezkirî, netirse; aşitî li ser te be; xurt be, erê, xurt be. Û gava ku ew bi min re axivî, ez hêz bûm û min got: Bila axayê min biaxive; çimkî te ez hêz kirim. Paşê ew got: Ma tu dizanî ez ji bo çi hatime cem te? Û niha ez ê vegerim ku bi serokê Farisî re şer bikim; û gava ku ez derkevim, va ye, serokê Yewnanistanê dê were. Lê ez ê nîşanî te bidim ew tiştê ku di nivîsa rastiyê de hatî tomar kirin; û di van tiştan de kesek bi min re namîne, ji bilî Mîxael, serokê we. Daniel 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

دانیال سه بار لمس می‌شود، و بار نخست و سوم، فرشتهٔ جبرائیل او را لمس می‌کند. بار دوم که لمس می‌شود، این لمس به‌وسیلهٔ مسیح است. دانیال همان واژهٔ عبری را چهار بار به کار برد، اما در نخستینِ آن چهار مورد، در آیهٔ نخست، بیان می‌کرد که «رؤیا» را فهمیده بود. فهمیدنِ یک حقیقت مهم است، اما همانند تجربه کردنِ آن حقیقت نیست، چنان‌که او در آن سه بارِ دیگر تجربه کرد.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

ڭە قەمكىنىدىڭ كۈنلىرى ئاخىرلاشقاندا، ئۇ قەمىنىڭ كۈنلىرى تامام بولۇشتىن بۇرۇنلا چۈشەنچىگە ئىگە بولغان شۇ كۆرۈنۈشنىڭ بىر تەجرىبىسى ئۇنىڭغا بېرىلدى. بۇ تەجرىبە ئۈچ قەدەمدىن تەركىب تاپقان بولۇپ، ئۇلار ئۈچ قېتىملىق تېگىش ئارقىلىق ئىپادىلەنگەن. بىرىنچى ۋە ئاخىرقى تېگىشلەر جىبرايىل تەرىپىدىن ئەمەلگە ئاشۇرۇلدى، ئوتتۇرىدىكى تېگىش بولسا مەسىھ تەرىپىدىن بولدى. بىرىنچى ۋە ئاخىرقى تېگىشلەر ئىبرانىي ئەلىپباسىنىڭ بىرىنچى ۋە ئاخىرقى ھەرپلىرى ئىدى. شۇ ئىككىنچى قەدەمدە، دانىيال ئۆز ھالىتىنى ئۆز رەبىگە قارشى باش كۆتۈرگەن گۇناھكار سۈپىتىدە تونۇيدۇ؛ شۇڭا ئوتتۇرىدىكى تېگىش، ئىبرانىي ئەلىپباسىنىڭ ئون ئۈچىنچى ھەرپى بىلەن ئىپادىلەنگەن باش كۆتۈرۈشنى بىلدۈرىدۇ.

“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

«Шимъон Петръ иси, кораблите или товара не помнеше вече. Това чудо, повече от всяко друго, на което нѣкога бѣлъ свидѣтель, бѣше за него явление на Божествена сила. Въ Иисусъ той видѣ Единъ, Който държеше цѣлата природа подъ Своята власть. Присѫтствието на Божествеността му откри неговата собствена несвятость. Любовь къмъ неговия Учитель, срамъ за собственото му невѣрие, благодарность за снизхождението на Христа, и най-вече съзнанието за неговата нечистота въ присѫтствието на безконечна чистота, го поразиха. Докато другаритѣ му осигуряваха съдържанието на мрежата, Петръ падна при нозетѣ на Спасителя и извика: „Иди си отъ мене; защото съмъ грѣшенъ човѣкъ, Господи.“»

“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

«Ուրեմն նույն աստվածային սրբության ներկայությունն էր, որ Աստծու հրեշտակի առաջ մարգարե Դանիելին մեռածի պես ընկնել էր տվել։ Նա ասաց. «Իմ վայելչությունը փչացմունքի փոխվեց իմ մեջ, և ես ոչ մի զորություն չպահեցի»։ Այսպես էլ, երբ Եսային տեսավ Տիրոջ փառքը, բացականչեց. «Վա՜յ ինձ, որովհետև ես կորա՛ծ եմ, որովհետև ես անմաքուր շուրթերով մարդ եմ, և բնակվում եմ անմաքուր շուրթերով ժողովրդի մեջ. որովհետև իմ աչքերը տեսան Թագավորին, Զորաց Տիրոջը»։ Դանիել 10։8, Եսայիա 6։5։ Մարդկությունը՝ իր տկարությամբ և մեղքով, հակադրվեց աստվածության կատարելությանը, և նա իրեն զգաց բոլորովին անբավարար ու անսուրբ։ Այսպես է եղել բոլոր նրանց հետ, որոնց շնորհվել է տեսնել Աստծու մեծությունն ու վեհությունը»։

“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

«Петр воскликнул: „Отойди от меня, ибо я человек грешный“; однако он припал к ногам Иисуса, чувствуя, что не может быть разлучен с Ним. Спаситель ответил: „Не бойся; отныне будешь ловить человеков“. Лишь после того, как Исаия узрел святость Бога и собственное недостоинство, ему было вверено Божественное послание. Лишь после того, как Петр был приведен к самоотречению и к зависимости от Божественной силы, он получил призыв к своему труду для Христа». The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

رؤیای «mareh» رؤیای ظهور مسیح است، اما فرشتهٔ جبرئیل به‌واسطهٔ دومین و چهارمین باری که دانیال این واژه را به کار برد، معرفی می‌شود. بار نخست، بیانگر آن بود که بلطشصر رؤیا را درک کرد، اما سه مورد پایانی دلالت بر آن دارند که دانیال خود رؤیا را تجربه می‌کرد. در هر سه بار که دانیال رؤیا را تجربه می‌کند، او نیز لمس می‌شود.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

تە ئالхы ҿынтӏыгь Гавриил ӏыхьаз, лъаІыгь хьалха Христос и шавкьатлы къыяфатыгь къарагъандагьа, ва бу теджрибе оны «бетім бен, ерге къарап, дерин уйкуга» салды. Көрүниш айырылыкъ хасил этти, чүнки онынъ янында оланлар «көрүнишни көрмедилер; амма үстлерине буюк титреме тюшти, о себебтен качып сакъланмагъа кеттилер». Биринҗи хаял-кырыкълыгъында, Йеремия «Аллахнынъ эли себебинен ялгъыз отырды», ве Белтешаццаарда «къуввет къалмады», «чүнки» онынъ «гүзеллиги ичимде боzulушкъа айланды, ве» о «къуввет сақламadı».

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Gabriel ukay apaqxaruwaya, Danielta qonqorinkunaman hinaspa makinkunapa t’aqllankunaman tiyachirqan. Chaymanta Danielta kamachirqan rimarisqan simikunata entiendenanpaq hinaspa sayarinanpaq; payqa chayta ruwarqan, ichaqa katkatashaq. Chaymanta Gabrielqa Danielman sut’incharqan imachus Danielpa llakikuyninpa iskay chunka hukniyuq p’unchaykunapi pasasqanta. Riqsichirqanmi Persia nacionpa reykunawan iskay chunka hukniyuq p’unchaykama maqanakusqan qhepaman, Michael hanaq pachamanta uraykamuspa chay maqanakuyman yaykusqanta; hinaspataq Gabriel hamusqa Danielpa mañakusqankunata kutichinanpaq hinaspa Danielman sut’inchananpaq “imachus qampa llaqtaykikunaman qhepa p’unchaykunapi pasanan.” Michael hanaq pachamanta uraykamusqan pacha, Gabrielqa kachkasqa Danielman qhepa p’unchaykunata sut’inchananpaq.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

تفسير جبرائيل أُعطيَ لدانيال في نهاية الأيام الإحدى والعشرين من النوح، التي تمثّل، في تطبيق «سطرًا على سطر» لسفر الرؤيا الأصحاح الحادي عشر، الوقتَ الذي يُؤمَر فيه حزقيال في الأصحاح السابع والثلاثين مرّتين أن يتنبأ للعظام اليابسة، لكي يُقيم النبيَّين من قبريهما. ويحدث ذلك حين ينزل ميخائيل من السماء ويقيم جسد موسى، بينما يرفض أن يتعامل مع الشيطان في رسالة يهوذا. ولا يزال دانيال سَيُلمَس مرّتين أخريين بعد أن كان جبرائيل قد أعطاه العرضَ العام لأيام النوح.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Gabriel gɔsə mbar, Daniel, “aŋ məri ɗuk mə kəji, təŋa a bələŋ kəŋ,” ndəŋa Christ fəŋ “la” “bək Daniel,” ndəŋa Daniel “vəŋ” “wunəŋa, a məŋ, a cə məri ɓəŋa kəneŋa məri kəŋ, O məri gəŋ, tə̀ viʒɔŋ, məri-səŋga gəŋ a hədəŋ məri, ndəŋa ndziŋ kəŋa səŋga ko. Kə aŋ məri kəneŋa gəŋ a cə məri gəŋ kəneŋa gəŋ nə? kə asəŋ məri, ndəŋa-nəŋ səŋga ko a kəŋ məri, ndəŋa fəŋa ndef ko a kəŋ məri.”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

مەسیحنى كۆرۈپ، ئۇنىڭ بىلەن سۆزلەشكەن بۇ تەجرىبە دانيالنى تۇپراققاچە كەمتەرلەشتۈردى. ئۇ گەپ قىلالمايدىغان ھالغا چۈشتى، ۋە ئەگەر مەسىح ئۇنىڭ لەۋلىرىگە تېگىپ قويمىغان بولسا، ئۇ شۇنداقلا قېلىپ قالغان بولاتتى؛ خۇددى ئىسايانىڭ لەۋلىرىنىڭ قۇربانگاھتىن ئېلىنغان كۆمۈر بىلەن تەگكۈزۈلگىنىدەك.

We will continue this study in the next article.

Byddwn yn parhau â’r astudiaeth hon yn yr erthygl nesaf.

“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

“Ҳәввәр Өзиниң Рәббисиниң шәни-шәрпи вә улуқлуғиниң бу аянни көргәндә, у Худаниң пакизилиқи вә муқәддәслиги алдида чексиз дәриҗидә һәйран қалди. Униң Яратқучисиниң тәңдиши йоқ камалити билән, өзи қошулуп узун вақитлардин буян Исраил билән Йәһудадики талланған хәлиқ қатарида санилип кәлгәнләрниң гунакарлиқ йолиниң арисидики пәрқ нәқәдәр кәскин еди! «Вай маңа!» дәп пәряд қилди у; «чүнки мән һалак болдум; чүнки мән напак ләвлик бир адәммән, вә мән напак ләвлик бир хәлиқниң арисида туруватимән; чүнки мениң көзлирим Падишаһни, қошунларниң Пәрвәрдигарини көрди.» 5-айәт. У худди ички муқәддәс җайда илаһий һузурниң толуқ нури ичидә турғандәк, әгәр өз камалсизлиғи вә аҗизлиғи билән өзигә ташлинип қалса, өзи чақирилған вәзипини ада қилишқа мутләқ қадир болмайдиғанлиғини тонуп йәтти. Лекин униң дәрдини йоқитиш вә уни улуқ вәзиписи үчүн лайиқ қилиш үчүн бир сераф әвәтилди. Қурбангаһтин елинған тирик көмүр униң ләвлиригә тәккүзүлүп, мундақ дейилди: «Мана, бу сениң ләвлириңгә тәкти; вә сениң қәбиһлигиң елип ташланди, вә гунаһиң пакланди.» Андин Худаниң авази аңлинип мундақ деди: «Мән кимни әвәтәй, вә биз үчүн ким бариду?» вә Һәввәр җавап берип: «Мана мән, мени әвәткин,» деди. 7, 8-айәтләр.”

“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

سېنبلاي مېلمانه د تمه‌کوونکي پيغام‌وړونکي ته وفرمايل: «ولاړ شه، او دې ولس ته ووايه: په رښتيا واورئ، خو مه پوهېږئ؛ او په رښتيا ووينئ، خو مه درک کوئ. د دې ولس زړه چاغ کړه، او د هغوی غوږونه درانه کړه، او سترګې يې پټې کړه؛ هسې نه چې په خپلو سترګو وويني، او په خپلو غوږونو واوري، او په خپل زړه پوه شي، او راوګرځي، او روغ شي.» آيتونه ۹، ۱۰.

“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

《先知的本分乃是明白的；他当扬声抗议当时盛行的诸般罪恶。然而，他惧怕在没有些许盼望保证的情形下承担这项工作。‘主啊，要到几时呢？’他问道。第11节。祢所拣选的子民，岂是永远没有一个能明白、悔改并得医治的吗？》

“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

«تەقۋادىن يىراقلاشقان يەھۇدا ئۈچۈن ئۇنىڭ جان ئاغرىقى بىكارغا كۆتۈرۈلمەيتتى. ئۇنىڭ ۋەزىپىسى پۈتۈنلەي مېۋىسىز قالمايتتى. بىراق كۆپ ئەۋلادلار بويىچە كۆپىيىپ كەلگەن يامانلىقلار ئۇنىڭ دەۋرىدە يوقىتىلىپ بولالمايتتى. ئۆمرى بويىچە ئۇ سەۋرچان ۋە جاسارەتلىك بىر ئۆگەتكۈچى — ھۆكۈم-جازانىڭلا ئەمەس، ئۈمىدنىڭمۇ پەيغەمبىرى بولۇشى كېرەك ئىدى. ئاخىرىدا ئىلاھىي مەقسەت ئەمەلگە ئاشقاندا، ئۇنىڭ تىرىشچانلىقىنىڭ، ۋە خۇدانىڭ بارلىق سادىق ئەلچىلىرىنىڭ ئەمگىكىنىڭ تولۇق مېۋىسى كۆرۈنىدۇ. بىر قالدۇق قۇتقۇزۇلىشى كېرەك ئىدى. بۇنىڭ ئەمەلگە ئېشىشى ئۈچۈن، ئاگاھلاندۇرۇش ۋە يېلىنىش ئۇچۇرلىرى ئىسيانكار مىللەتكە يەتكۈزۈلۈشى لازىم ئىدى؛ پەرۋەردىگار مۇنداق دېدى: «شەھەرلەر ئاھالىسىز خاراب بولغۇچە، ئۆيلەر ئادەمسىز قالغۇچە، زېمىن پۈتۈنلەي ۋەيران بولغۇچە، پەرۋەردىگار ئادەملەرنى يىراققا ئېلىپ كەتكۈچە، ۋە زېمىننىڭ ئوتتۇرىسىدا زور بىر تاشلىۋېتىش يۈز بەرگۈچە.» 11، 12-ئايەتلەر.»

“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

«ئەو قەزایە قورس و سەختانەی کە دەبوو بەسەر ئەو نەتابکارانەدا بێن،—جەنگ، دوورخرانەوە، ستەم، لەدەستدانی دەسەڵات و پایە لەنێو نەتەوەکاندا،—هەموو ئەمانە دەبوو بێن بۆ ئەوەی ئەوانەی کە لەواندا دەستی خودایەکی تووڕە بناسن، بۆ تەوبە کردن ڕابکێشرێن. دە قەبیلەی شانشینی باکوور زوو دەبوو لەنێو نەتەوەکاندا پەرت و بڵاو ببنەوە و شارەکانیان وێران بێت؛ سوپای وێرانکەری نەتەوە دوژمنەکان دەبوو جار بە جار بەسەر خاکەکەیاندا بڕوات؛ تەنانەت لە کۆتاییدا ئۆرشەلیمیش دەبوو بکەوێت، و یەهودا بە دیلی ببرێتە دوور؛ بەڵام خاکی بەڵێن‌پێدراو نەدەبوو بۆ هەمیشە بە تەواوی بەجێهێڵدرابێت. دڵنیایی میوانی ئاسمانی بۆ ئیشایا ئەمە بوو: «بەڵام لە ناویدا یەک لە دە دەبێت، و ئەوەش دەگەڕێتەوە، و دەخورێت: وەک دارێکی تەیڵ و وەک بەڕووێک، کە ماددەکەیان لە ناویاندایە، کاتێک گەڵاکانیان دەوەرێنن؛ ئاوا تۆوی پیرۆز ماددەی ئەوە دەبێت.» ئایەتی 13.»

“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

«این اطمینان به تحقق نهایی مقصود خدا، به دل اشعیا شجاعت بخشید. اگرچه قدرت‌های زمینی خود را بر ضد یهودا صف‌آرایی کنند، چه باک؟ اگرچه فرستادهٔ خداوند با مخالفت و مقاومت روبه‌رو شود، چه زیان؟ اشعیا پادشاه را دیده بود، یهوهٔ صبایوت را؛ سرود سرافیم را شنیده بود که می‌گفتند: “تمام زمین از جلال او مملو است”؛ او این وعده را داشت که پیام‌های یهوه به یهودای مرتد با قدرت محکوم‌کنندهٔ روح‌القدس همراه خواهد بود؛ و بدین‌سان نبی برای کاری که در پیش داشت، نیرو و استحکام یافت. آیهٔ 3. او در سراسر مأموریت طولانی و دشوار خویش، یاد این رؤیا را با خود نگاه داشت. به مدت شصت سال یا بیشتر، او همچون نبیِ امید در برابر فرزندان یهودا ایستاد و در پیشگویی‌های خود دربارهٔ پیروزی آیندهٔ کلیسا، هرچه بیشتر و بیشتر دلیر شد.» انبیا و پادشاهان، 307–310.