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.

Дар йили сеюми Куруши подшоҳи Форс амре бар Дониёл, ки номаш Белтешасар хонда мешуд, ошкор гардид; ва он амр рост буд, вале вақти муқарраршуда дароз буд; ва ӯ амрро дарёфт, ва рӯъёро фаҳмид. Дар он айём ман, Дониёл, се ҳафтаи комил мотамдор будам. Нони лазиз нахӯрдам, ва на гӯшт ва на шароб ба даҳонам даромад, ва худро ҳеҷ тадҳин накардам, то се ҳафтаи тамом ба анҷом расид. Ва дар рӯзи бисту чоруми моҳи аввал, ҳангоме ки ман бар канори дарёи бузург, яъне Ҳиддекел, будам. Дониёл 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.

Pendant les trois jours et demi symboliques du chapitre onze de l’Apocalypse, lorsque les deux témoins gisent morts dans la rue, une « chose » est révélée à Belteshazzar. Il avait auparavant compris la « vision » (mareh), car au chapitre neuf, Gabriel était déjà venu et lui avait donné l’intelligence de la vision.

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, pendant que je parlais encore en 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: Daniel, je suis venu maintenant pour t’ouvrir l’intelligence. Lorsque tu as commencé à prier, la parole est sortie, et je viens pour te l’annoncer; car tu es un bien-aimé. Sois donc attentif à la parole, et comprends 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.

“lalaki nga hi Gabriel, nga” hinkit-an ni Daniel “didto ha bisyon ha tinikangan,” nagtutudlok ha “chazon,” bisyon han matagnaon nga kasaysayan, nga nagtutudlok kan Gabriel nga naghuhubad han bisyon han mga ginhadian han tagna han Biblia para kan Daniel didto ha kapitulo otso. Kondi an “bisyon,” nga kinahanglan na yana paghunahunaon ni Daniel didto ha kapitulo nuebe, amo an “mareh,” bisyon han pagpakita. Katapos, iginhatag ni Gabriel kan Daniel an historikal nga pagbahinbahin han tagna han dos mil tulo ka gatos ka tuig.

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.

ਅਧਿਆਇ ਨੌਂ ਦੀ ਪੂਰਤੀ ਦਾਰਿਯਸ ਦੇ ਪਹਿਲੇ ਸਾਲ ਵਿੱਚ ਹੋਈ। ਜਦੋਂ ਬੇਲਤੇਸ਼ੱਸਰ ਇਹ ਕਹਿੰਦਾ ਹੈ ਕਿ ਉਸ ਨੇ “ਤੀਜੇ ਸਾਲ ਕੁਰਸ ਦੇ” “ਦਰਸ਼ਨ ਨੂੰ ਸਮਝ ਲਿਆ ਸੀ,” ਤਦੋਂ ਉਹ “ਮਰੇਹ” ਦਰਸ਼ਨ ਨੂੰ ਦੋ ਸਾਲਾਂ ਤੋਂ ਸਮਝ ਚੁੱਕਿਆ ਸੀ। ਜਿਹੜੀ ਗੱਲ ਬੇਲਤੇਸ਼ੱਸਰ ਨੇ ਸੋਗ ਮਨਾਉਣ ਦੇ “ਉਨ੍ਹਾਂ ਦਿਨਾਂ” ਵਿੱਚ ਸਮਝੀ, ਉਹ “ਵਸਤੂ” ਸੀ, ਅਰਥਾਤ ਇਬਰਾਨੀ ਸ਼ਬਦ “ਦਾਬਾਰ,” ਅਤੇ ਉਹ ਲੰਬੀ ਸੀ, ਕਿਉਂਕਿ ਨਿਯੁਕਤ ਸਮਾਂ ਦੋ ਹਜ਼ਾਰ ਪੰਜ ਸੌ ਵੀਹ ਸਾਲਾਂ ਦਾ ਸੀ।

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.

ডানিয়েল ইতিমধ্যেই “বিষয়”-এর কিছু অংশ বুঝতে পেরেছিলেন, কারণ তিনি নবম অধ্যায়ে লেবীয় পুস্তক ছাব্বিশের প্রার্থনা সম্পাদন করছিলেন, এবং সেটিই “বিষয়”-এর প্রার্থনা। “সাত কাল”-এর বিষয়ে আরও অধিক আলোকপ্রাপ্তি ঘটেছিল, যা বেল্তশৎসর শোকপালনের সেই একুশ দিনের মধ্যে বুঝতে পেরেছিলেন; আর শোকের সেই দিনগুলিতে “সাত কাল”-এর উপর আলোর এই বৃদ্ধি 1856 সালে “সাত কাল”-এর উপর বর্ধিত আলোর প্রতিরূপ ছিল। মিলারাইটেরাও পূর্বেই “সাত কাল” সম্বন্ধে জানত, কারণ তারা তা ঘোষণা করেছিল; কিন্তু এমন অতিরিক্ত আলো সংযোজিত হওয়ার ছিল, যা তাদের ইতিহাসের ঠিক সেই সন্ধিক্ষণে তাদের পরীক্ষা করবে, যখন তারা ফিলাডেলফীয় আন্দোলন থেকে লাওদিকেয় আন্দোলনে রূপান্তরিত হচ্ছিল।

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.

အဘက်တေရှဇ္ဇာ၏ ဝမ်းနည်းပူဆွေးရသော နေ့ရက်များသည် ၁၈၅၆ ခုနှစ်တွင် ဖီလဒယ်ဖီးယားလှုပ်ရှားမှုမှ လာအိုဒိကေယလှုပ်ရှားမှုသို့ ကူးပြောင်းခဲ့သည့် အချိန်နှင့်၊ ထို့နောက် ၁၈၆၃ ခုနှစ်တွင် လာအိုဒိကေယ အက်ဒ်ဗင်တစ်အသင်းတော်သို့ ကူးပြောင်းခဲ့သည့် အချိန်၏ ပရောဖက်ပြုသမိုင်းနှင့် တစ်ပြိုင်နက်တည်းညီမျှနေသည်။ “ခုနစ်ကာလ” အပေါ် တိုးမြှင့်သော အလင်းကို ရရှိခဲ့သည့် အဘက်တေရှဇ္ဇာ၏ သမိုင်းနှင့် မီလာရိုက်တို့၏ သမိုင်း နှစ်ရပ်စလုံးသည်၊ တတိယကောင်းကင်တမန်၏ လာအိုဒိကေယလှုပ်ရှားမှုမှ တစ်ရာလေးသောင်းလေးထောင်၏ ဖီလဒယ်ဖီးယားလှုပ်ရှားမှုသို့ ကူးပြောင်းခြင်းနှင့် ကိုက်ညီလျက်ရှိပြီး၊ ထို့ပြင် ဝမ်းနည်းပူဆွေးရသော နေ့ရက်များ၌လည်း ဖြစ်သည်။ ထိုကာလသည် တာရှည်စောင့်ဆိုင်းရသော အချိန်ကာလဖြစ်ပြီး၊ “ခုနစ်ကာလ” အပေါ် တိုးမြှင့်သော အလင်းကို ထုတ်ဖော်ပြသရမည့် အချိန်လည်း ဖြစ်သည်။

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.

Belteshazzar représente à la fois un messager et un mouvement. Aux jours de son deuil, le messager doit comprendre la « chose », qui est la Vérité, puis il doit présenter la « chose » à un mouvement, lorsque Michael ressuscite les deux témoins en 2023.

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.”

ʻOku fakahaaʻi ʻi he foʻi lea faka-Hepelū ko e “mareh” (ko e mata-meʻa ʻo e hā mai ʻa Kalaisi), ʻa ia ʻoku fakahā ʻi he veesi ʻuluaki naʻe mahino kia Taniela, ʻoku tuʻu atu tuʻo fā ʻi he mata-meʻa fakaʻosi ʻa Taniela. ʻOku liliu ia tuʻo ua ko e “mata-meʻa,” pea tuʻo ua ko e “hā mai.” ʻI he fuofua taimi ʻoku ngāueʻaki ai ʻe Taniela ʻa e foʻi lea ʻi he veesi ʻuluaki, ʻokú ne fakahaaʻi ai naʻá ne mahinoʻi ʻa e “mata-meʻa,” ka ko e toe lave ʻe tolu ʻoku nau fakahaaʻi ʻa e aʻusia ʻe Taniela ʻa e mata-meʻá. ʻI he veesi ono, ko e fofonga ʻo Kalaisí naʻe “hangē ko e ‘hā mai’ ʻo e ʻuhila.”

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.

Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya ule mto mkubwa, yaani, Hidekeli; ndipo nikainua macho yangu, nikaona, na tazama, mtu mmoja aliyekuwa amevaa kitani, na viuno vyake vimefungwa kwa dhahabu safi ya Ufaazi: mwili wake nao ulikuwa mfano wa zabarajadi, na uso wake kama umbo la umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa sana, na sauti ya maneno yake kama sauti ya umati. Nami, Danieli, peke yangu nikaona maono hayo; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono hayo; lakini tetemeko kubwa likawaangukia, hata wakakimbia kujificha. Basi nikabaki peke yangu, nikayaona maono haya makubwa, wala nguvu hazikubaki ndani yangu; kwa maana uzuri wangu uligeuka ndani yangu kuwa uharibifu, nami sikubaki na nguvu. Danieli 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.

Hay otra palabra hebrea traducida como «visión», que abordaremos después de exponer algunas características de la palabra hebrea «mareh». En los versículos anteriores, la palabra «apariencia» corresponde a la voz hebrea «mareh». La misma palabra se traduce como «visión» en el versículo dieciséis. En el versículo dieciséis, la visión de Cristo ha llenado de tristeza a Daniel.

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 ето, един, подобен на човешките синове, се допря до устните ми; тогава отворих устата си, проговорих и рекох на онзи, който стоеше пред мене: О, господарю мой, от видението скърбите ме обзеха и не остана в мене сила. Даниил 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.

Neno la Kiebrania lililotafsiriwa kuwa “huzuni” linamaanisha bawaba, na “maono” ya kutokea kwake Kristo ambayo Danieli aliona katika aya hiyo yaligeuka kwenye bawaba. “Bawaba” katika unabii huwakilisha hatua ya kugeukia.

“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.

"Dagiti adal ket masapul a maadal manipud iti pakasaritaan ti napalabas; ket ti imatang maawis kadagitoy, tapno maawatan ti amin a ti Dios agtrabaho ita kadagiti isu met laeng a linya a naaramidanna iti amin a tiempo. Ti imana ket makita iti Trabahona ken iti tengnga dagiti nasnacion ita, kas met laeng iti pannakakitana manipud idi naipakdaar ti evangelio kenni Adan idiay Eden.

“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.

“Det finnes perioder som er vendepunkter i nasjonenes og menighetens historie. I Guds forsyn, når disse ulike krisene inntreffer, blir lyset for den tiden gitt. Dersom det blir mottatt, følger åndelig framgang; dersom det blir forkastet, følger åndelig tilbakegang og forlis. Herren har i sitt ord åpenbart evangeliets framrykkende verk, slik det er blitt ført fram i fortiden, og slik det vil være i framtiden, helt til den avsluttende strid, når sataniske makter vil gjøre sitt siste forunderlige fremstøt.” Bible Echo, 26. august 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.

૧૬મો શ્લોક બેલ્તેશઝ્ઝર જે ઇતિહાસનું પ્રતિનિધિત્વ કરે છે તેમાં એક વળાંકબિંદુ દર્શાવે છે. તે રિપબ્લિકન શિંગડા (રાષ્ટ્ર) અને પ્રોટેસ્ટન્ટ શિંગડા (ચર્ચ) બંને માટે એક વળાંકબિંદુ છે. તે એક સંકટનું પ્રતિનિધિત્વ કરે છે, અને તે તે બિંદુનું પણ પ્રતિનિધિત્વ કરે છે જ્યાં તે ઇતિહાસ માટે વિશેષ પ્રકાશ આપવામાં આવે છે. દાનિયેલ માટેનો આ વળાંક ત્યારે આવ્યો જ્યારે દાનિયેલને “સ્પર્શ કરવામાં આવ્યો,” ત્રણ વખતમાંથી બીજી વાર. દાનિયેલને ત્રણ વખત સ્પર્શ કરવામાં આવવાનો હતો, અને જ્યારે તેને બીજી વાર સ્પર્શ કરવામાં આવ્યો, ત્યારે તે દાનિયેલ માટે એક વળાંકબિંદુ હતો; અને તે વળાંકબિંદુ તે ત્રણ વખતમાંથી બીજી વાર હતી જ્યારે દાનિયેલે “mareh” દર્શન જોયું.

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.

Et voici, quelqu’un qui avait l’apparence des fils des hommes toucha mes lèvres ; alors j’ouvris la bouche, je parlai, et je dis à celui qui se tenait devant moi : Ô mon seigneur, à cause de la vision, les douleurs m’ont saisi, et je n’ai conservé aucune force. Daniel 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.

Nous aborderons sous peu les trois attouchements. La première des quatre fois où Daniel emploie le mot « mareh », c’est dans son témoignage qu’il comprenait la vision, et les trois dernières occurrences désignent son expérience lorsqu’il vit réellement l’apparence. La troisième fois où il désigne la vision de l’apparence se trouve au verset dix-huit, où il est touché pour la troisième fois.

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

Alors revint celui qui avait l’apparence d’un homme, il me toucha, et il me fortifia. 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.

By der twadde oanrekking, yn fers sechstjin, dat de twadde ferwizing nei it “marah”-gesicht is, is syn krêft ferdwûn; mar by de tredde oanrekking wurdt syn krêft wersteld. Yn de fersen tsien, sechstjin en achttjin wurdt Daniël oanrekke. Yn fers seis sjocht Daniël de ferskining fan Kristus, en dêrnei Gabriël, en yn fers tsien rekket Gabriël Daniël foar de earste kear oan.

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.

Então levantei os meus olhos e olhei, e eis certo homem vestido de linho, cujos lombos estavam cingidos com ouro fino de Uphaz; o seu corpo também era como o berilo, e o seu rosto como o aspecto de um relâmpago, e os seus olhos como tochas de fogo, e os seus braços e os seus pés como o brilho de bronze polido, e a voz das suas palavras como a voz de uma multidão. E eu, Daniel, vi sozinho a visão; pois os homens que estavam comigo não viram a visão; porém grande tremor caiu sobre eles, de modo que fugiram para se esconder. Portanto, fiquei eu só, e vi esta grande visão, e não restou força em mim; porque a minha formosura se tornou em mim em corrupção, e não retive força.

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.

Taču es dzirdēju viņa vārdu balsi; un, kad es dzirdēju viņa vārdu balsi, tad es iegrimu dziļā miegā ar savu vaigu pie zemes. Un, redzi, kāda roka pieskārās man un pacēla mani uz maniem ceļiem un uz manu roku delnām. Un viņš man sacīja: “Ak, Daniēl, ļoti mīļots vīrs, saproti vārdus, ko es tev runāju, un nostājies stāvus, jo tagad es esmu sūtīts pie tevis.” Un, kad viņš bija runājis man šo vārdu, es stāvēju drebēdams. Tad viņš man sacīja: “Nebīsties, Daniēl, jo no pirmās dienas, kad tu savu sirdi nodevi tam, lai saprastu un pazemotos sava Dieva priekšā, tavi vārdi tika uzklausīti, un es esmu nācis tavu vārdu dēļ. Bet Persijas valsts valdnieks stājās man pretī divdesmit vienu dienu; bet, redzi, Mihaēls, viens no augstākajiem valdniekiem, nāca man palīgā; un es paliku tur pie Persijas ķēniņiem. Tagad es esmu nācis, lai tev darītu saprotamu, kas notiks tavai tautai pēdējās dienās, jo parādība vēl attiecas uz daudzām dienām.” Daniēla 10:5–14.

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

Puis, au verset seize, Daniel est touché une seconde fois, lorsqu’il voit la vision du Christ.

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.

Nuair a labhair e briathran mar sin rium, chuir mi m’aghaidh ris an talamh, agus dh’fhàs mi balbh. Agus, feuch, bhean neach cosmhail ri coltas mhac dhaoine ri m’ bhilean: an sin dh’fhosgail mi mo bheul, agus labhair mi, agus thubhairt mi ris-san a sheas am làthair, O mo thighearna, leis an taisbeanadh thionndaidh mo bhròin orm, agus cha do ghleidheadh mi neart sam bith. Oir cionnas as urrainn seirbhiseach mo thighearna seo labhairt ri mo thighearna seo? oir, air mo shon-sa, air ball cha do mhair neart sam bith annam, agus cha mhò a tha anail air fhàgail annam. Daniel 10:15–17.

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

Apre sa, Daniel touche pou twazyèm fwa, lè Gabriyèl parèt, se pa Kris la.

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.

Puis un être ayant l’apparence d’un homme s’approcha de nouveau et me toucha, et il me fortifia. Il dit: Ô homme très aimé, ne crains point; que la paix soit avec toi; sois fort, oui, sois fort. Et lorsqu’il m’eut parlé, je fus fortifié, et je dis: Que mon seigneur parle, car tu m’as fortifié. Puis il dit: Sais-tu pourquoi je suis venu vers toi? Maintenant je m’en retournerai pour combattre le prince de Perse; et quand je m’en irai, voici, le prince de Grèce viendra. Mais je te ferai connaître ce qui est écrit dans le livre de la vérité; et nul ne m’aide contre ceux-là, si ce n’est Michel, votre prince. 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.

দানি’য়েলক তিনিবাৰ স্পৰ্শ কৰা হৈছিল, আৰু প্ৰথম আৰু তৃতীয়বাৰ তেওঁক স্বৰ্গদূত গাব্ৰীএলে স্পৰ্শ কৰিছিল। দ্বিতীয়বাৰ তেওঁক খ্ৰীষ্টই স্পৰ্শ কৰিছিল। দানি’য়েলে একেই হিব্ৰু শব্দ চাৰিবাৰ ব্যৱহাৰ কৰিছিল, কিন্তু সেই চাৰিবাৰৰ ভিতৰত প্ৰথমবাৰত, প্ৰথম পদত, তেওঁ কৈছিল যে তেওঁ “দৰ্শন” বুজিছিল। কোনো সত্য বুজি পোৱা গুৰুত্বপূৰ্ণ, কিন্তু সেয়া সত্যৰ অভিজ্ঞতা লাভ কৰাৰ সৈতে একে নহয়, যেনেদৰে তেওঁ আন তিনিবাৰত কৰিছিল।

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.

Lorsque les jours de deuil de Daniel prirent fin, il lui fut accordé de vivre l’expérience de la vision, dont il avait déjà l’intelligence avant même que ses jours de deuil ne soient achevés. Cette expérience se compose de trois étapes, représentées par trois attouchements. Le premier et le dernier attouchements furent accomplis par Gabriel, et l’attouchement du milieu le fut par le Christ. Le premier et le dernier attouchements correspondaient à la première et à la dernière lettres de l’alphabet hébreu. Dans cette deuxième étape, Daniel reconnaît sa condition de pécheur rebelle devant son Seigneur, et ainsi l’attouchement du milieu représente la rébellion, telle qu’elle est figurée par la treizième lettre de l’alphabet hébreu.

“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.’

«Tetapi Petrus sekarang tidak lagi menghiraukan perahu ataupun muatannya. Mujizat ini, lebih daripada segala mujizat lain yang pernah disaksikannya, baginya merupakan suatu penyataan kuasa ilahi. Di dalam Yesus ia melihat Seorang yang menguasai seluruh alam di bawah kendali-Nya. Kehadiran keilahian menyingkapkan kenajisannya sendiri. Kasih kepada Gurunya, rasa malu karena ketidakpercayaannya sendiri, syukur atas kerendahan hati Kristus, dan di atas semuanya itu, kesadaran akan kenajisannya di hadapan kemurnian yang tak terbatas, membuatnya sangat terharu. Sementara teman-temannya sedang mengamankan isi jala itu, Petrus tersungkur di kaki Juruselamat, sambil berseru, ‘Tuhan, pergilah dari padaku, karena aku ini seorang berdosa.’»

“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.

“La même présence de la sainteté divine avait fait tomber le prophète Daniel comme mort devant l’ange de Dieu. Il dit : « Ma vigueur fut changée en corruption, et je ne conservai aucune force. » Ainsi, lorsque Ésaïe contempla la gloire du Seigneur, il s’écria : « Malheur à moi ! car je suis perdu ; parce que je suis un homme aux lèvres impures, et que j’habite au milieu d’un peuple aux lèvres impures ; car mes yeux ont vu le Roi, l’Éternel des armées. » Daniel 10:8 ; Ésaïe 6:5. L’humanité, avec sa faiblesse et son péché, se trouvait mise en contraste avec la perfection de la divinité, et il se sentit entièrement défaillant et impur. Il en a été ainsi pour tous ceux à qui il a été accordé d’avoir une vue de la grandeur et de la majesté de Dieu.

“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.

Peter berseru, “Enyahlah daripadaku; sebab aku ini seorang berdosa;” namun ia tetap berpegang pada kaki Yesus, karena merasa bahwa ia tidak dapat dipisahkan dari-Nya. Juruselamat menjawab, “Jangan takut; mulai dari sekarang engkau akan menjala manusia.” Setelah Yesaya memandang kekudusan Allah dan menyadari ketidaklayakannya sendiri, barulah kepadanya dipercayakan pekabaran ilahi. Setelah Petrus dibawa kepada penyangkalan diri dan kebergantungan pada kuasa ilahi, barulah ia menerima panggilan kepada pekerjaannya bagi Kristus.” 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.

Nan “mareh” kaadugol ngal ko ci njappeeji Almasiihu, kono malaa’ika Jibriilu mo ko ci ñaareelu ak ñeenteelu yoon yi Danyel jëfandikoo baat bi. Yoonu jëkk bi, waxu la ne Belteshassar dafa xamoon kaadugol ga, waaye ñetti yoon yi mujj yi dañuy tegtal ne Danyel moo nekk mi di ko jaar. Ci ñetti yoon yi Danyel di jaar kaadugol ga, itam dees na ko laal.

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.”

Wakati wa kwanza alipoguswa na Gabrieli ulikuwa baada ya kuwa ameona mwonekano wa Kristo aliyetukuzwa, nayo tajriba hiyo ikamwacha katika “usingizi mzito juu ya uso wangu, na uso wangu kuelekea chini.” Ono hilo lilikuwa limeleta utengano, kwa maana wale waliokuwa pamoja naye “hawakuona lile ono; lakini tetemeko kubwa liliwaangukia, hata wakakimbia kujificha.” Katika kukatishwa tamaa kwa kwanza, Yeremia “aliketi peke yake, kwa sababu ya mkono wa Mungu,” na katika Belteshaza “hakukubaki nguvu” “kwa maana” “uzuri” wake “uligeuzwa ndani” yake “kuwa uharibifu, wala” haku“bakiza nguvu.”

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.

鴻儒首次觸摸他之後，便使但以理俯伏在膝上與手掌之中。隨後，他吩咐但以理明白他所說的話，並站立起來；但以理便照著行了，只是仍然戰兢。接著，鴻儒向但以理解明了在他哀悼的二十一日之中所發生的事。他指出，自己與波斯諸王爭戰二十一日之後，米迦勒從天而降，投入爭戰；其後，鴻儒前來應允但以理的祈禱，並向但以理說明「末後之日你本國之民所必遭遇的事」。當米迦勒從天而降時，鴻儒便奉差遣，向但以理講明末後的日子。

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.

La explicació de Gabriel fou donada a Daniel al final dels vint-i-un dies de dol, cosa que, en l’aplicació línia sobre línia d’Apocalipsi capítol onze, representa el moment en què Ezequiel, al capítol trenta-set, és manat dues vegades a profetitzar als ossos morts, per tal d’aixecar els dos profetes de llurs sepulcres. Això s’esdevé quan Miquel baixa del cel i ressuscita el cos de Moisès, mentre es nega a entrar en contesa amb Satanàs en el llibre de Judes. Daniel encara haurà de ser tocat dues vegades més després que Gabriel li hagué donat la visió de conjunt dels dies de dol.

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.”

Afta Gabriel finis, Daniel “set his face toward the ground, and he became dumb”, an den Christ Himselven “touched” Danielis “lips,” an den 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.”

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.

L’expérience de voir le Christ et de parler avec lui abaisse Daniel jusque dans la poussière. Il était muet, et il le serait demeuré si le Christ n’avait touché ses lèvres, comme les lèvres d’Ésaïe avaient été touchées par le charbon de l’autel.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“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.

“Bha Iosiah, mar a chunnaic e am foillseachadh seo de ghlòir agus de mhòrachd a Thighearna, air a lìonadh le mothachadh domhainn air glanachd agus naomhachd Dhè. Nach geur an t-eadar-dhealachadh eadar foirfeachd gun choimeas a Chruitheir, agus slighe pheacach na muinntir sin a bha, maille ris fhèin, fad ùine air an àireamh am measg sluagh taghte Israeil agus Iùdah! ‘Is an-aoibhinn dhomh!’ ghlaodh e; ‘oir tha mi air mo sgrios; a chionn gur duine mi aig a bheil bilean neòghlan, agus gu bheil mi a’ còmhnaidh ann am meadhon sluaigh aig a bheil bilean neòghlan: oir chunnaic mo shùilean an Rìgh, Tighearna nan sluagh.’ Rann 5. Na sheasamh, mar gum b’ ann, ann an làn sholas làthaireachd dhiadhaidh taobh a-staigh an ionaid naoimh, thuig e nan rachadh fhàgail fo a neo-fhoirfeachd agus a neo-chomas fhèin, gum biodh e gu tur neo-chomasach air an teachdaireachd a choileanadh ris an deach a ghairm. Ach chaidh seraph a chur da ionnsaigh a thoirt faochadh dha na àmhghar agus a dheasachadh airson a mhòir-obrach. Chaidh gual beò on altair a chur air a bhilean, leis na briathran, ‘Feuch, bhean seo rid bhilean; agus tha d’ aingidheachd air a toirt air falbh, agus do pheacadh air a ghlanadh.’ An sin chualas guth Dhè ag ràdh, ‘Cò a chuireas mise, agus cò a thèid air ar son-ne?’ agus fhreagair Isaiah, ‘Seo mise; cuir mise.’ Rannan 7, 8.”

“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.

„Mbërritësi qiellor i urdhëroi lajmëtarit që priste: ‘Shko dhe i thuaj këtij populli: Dëgjoni me të vërtetë, por mos kuptoni; Dhe shihni me të vërtetë, por mos dalloni. Bëje zemrën e këtij populli të mpaket, Dhe bëji veshët e tyre të rënduar, dhe mbyllua sytë; Që të mos shohin me sytë e tyre, dhe të mos dëgjojnë me veshët e tyre, Dhe të mos kuptojnë me zemrën e tyre, Dhe të kthehen, dhe të shërohen.’ Vargjet 9, 10.

“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?

“Le devoir du prophète était clair ; il devait élever la voix pour protester contre les maux dominants. Mais il redoutait d’entreprendre cette œuvre sans quelque assurance d’espérance. « Seigneur, jusqu’à quand ? » demanda-t-il. Verset 11. Aucun de ceux que Tu as choisis ne parviendra-t-il jamais à comprendre, à se repentir et à être guéri ?”

“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.

“Onun yanlış yola sapmış Yahuda uğruna duyduğu ruhsal yük boş yere taşınmayacaktı. Görevi bütünüyle sonuçsuz kalmayacaktı. Ne var ki, nice kuşaklar boyunca birikmiş olan kötülükler onun günlerinde ortadan kaldırılamazdı. Yaşamı boyunca sabırlı, yürekli bir öğretmen—yıkımın olduğu kadar umudun da peygamberi—olması gerekiyordu. Sonunda gerçekleşecek olan ilahî amaçla birlikte, onun çabalarının ve Tanrı’nın bütün sadık habercilerinin emeklerinin tam meyvesi ortaya çıkacaktı. Bir bakiye kurtulacaktı. Bunun gerçekleşebilmesi için, uyarı ve yakarış mesajlarının asi ulusa iletilmesi gerekiyordu; Rab şöyle bildirmişti: ‘Şehirler oturansız kalıp viran oluncaya, Evler insansız kalıncaya, Ülke büsbütün ıssız oluncaya, Rab insanları uzaklara sürünceye, Ve memleketin ortasında büyük bir terk edilmişlik oluncaya dek.’ 11, 12. ayetler.”

“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.

“তওবা না-করা লোকদের ওপর যে গুরুতর বিচারসমূহ আপতিত হওয়ার কথা ছিল—যুদ্ধ, নির্বাসন, নিপীড়ন, জাতিসমূহের মধ্যে ক্ষমতা ও মর্যাদার ক্ষতি—এসবই আসিবার ছিল, যেন যারা এই সকল ঘটনার মধ্যে অপমানিত ঈশ্বরের হস্ত চিনিয়া লইবে, তাহারা অনুতাপের দিকে পরিচালিত হয়। উত্তর রাজ্যের দশ গোত্র শীঘ্রই জাতিসমূহের মধ্যে ছিন্নভিন্ন হইয়া যাইবে এবং তাহাদের নগরসমূহ উজাড় হইয়া পড়িয়া থাকিবে; শত্রু জাতিসমূহের বিনাশকারী সৈন্যবাহিনী বারবার তাহাদের দেশের উপর দিয়া বয়ে যাইবে; এমনকি অবশেষে যিরূশালেমও পতিত হইবে, এবং যিহূদাকে বন্দী করিয়া লইয়া যাওয়া হইবে; তথাপি প্রতিজ্ঞাত দেশ চিরকালের জন্য সম্পূর্ণরূপে পরিত্যক্ত থাকিবে না। যিশাইয়ের প্রতি স্বর্গীয় দর্শনার্থীর আশ্বাস এই ছিল: ‘তথাপি তাহার মধ্যে এক দশমাংশ থাকিবে, এবং তাহা পুনরায় ফিরিয়া আসিবে, এবং ভক্ষণ করা হইবে; যেমনি টেরেবিন্থ বৃক্ষ ও ওক বৃক্ষ, যাহাদের পত্রপাতে পরেও তাহাদের মূলসত্তা তাহাদের মধ্যে থাকে: তদ্রূপ পবিত্র বীজই তাহার মূলসত্তা হইবে।’ পদ ১৩।”

“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.

“การทรงรับรองถึงความสำเร็จอันสมบูรณ์ในที่สุดแห่งพระประสงค์ของพระเจ้านี้ ได้นำความกล้าหาญมาสู่จิตใจของอิสยาห์ แม้อำนาจฝ่ายโลกจะตั้งขบวนต่อต้านยูดาห์แล้วจะเป็นอย่างไรเล่า? แม้ผู้สื่อสารขององค์พระผู้เป็นเจ้าจะประสบกับการคัดค้านและการขัดขืนแล้วจะเป็นอย่างไรเล่า? อิสยาห์ได้เห็นกษัตริย์ คือองค์พระผู้เป็นเจ้าจอมโยธา; เขาได้ยินบทเพลงของเสราฟิมว่า ‘แผ่นดินโลกทั้งสิ้นเต็มด้วยพระสิริของพระองค์;’ เขาได้รับพระสัญญาว่า ข่าวสารของพระยาห์เวห์ถึงยูดาห์ผู้ถอยหลังจะมาพร้อมกับฤทธิ์อำนาจแห่งการทรงให้สำนึกผิดของพระวิญญาณบริสุทธิ์; และผู้เผยพระวจนะก็มีกำลังใจและความเข้มแข็งสำหรับงานที่อยู่เบื้องหน้าเขา ข้อ 3 ตลอดภารกิจอันยาวนานและหนักหน่วงของเขา เขาได้เก็บรักษาความทรงจำแห่งนิมิตนี้ไว้กับตัว สำหรับเวลาหกสิบปีหรือมากกว่านั้น เขาได้ยืนอยู่ต่อหน้าชนยูดาห์ในฐานะผู้เผยพระวจนะแห่งความหวัง โดยทวีความกล้าหาญขึ้นเรื่อย ๆ และยิ่งกล้าหาญขึ้นอีกในการพยากรณ์ของเขาเกี่ยวกับชัยชนะในอนาคตของคริสตจักร” Prophets and Kings, 307–310.