As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

À mesure que nous abordons la troisième guerre par procuration, représentée aux versets treize à quinze, nous nous rappellerons ce qui a conduit jusqu’à ces versets. Au chapitre dix, Daniel reçoit sa vision finale, et, ce faisant, il est présenté comme comprenant à la fois les visions prophétiques internes et externes. Le mot hébreu « dabar », qui signifie « parole », est traduit par « chose ». Au chapitre neuf, lorsque Gabriel vint faire comprendre à Daniel la vision des deux mille trois cents jours, le mot hébreu « dabar » fut traduit par « affaire ».

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.

Да, докато още говорех в молитва, мъжът Гавриил, когото бях видял във видението отначало, понесен в бърз полет, се допря до мене около времето на вечерната жертва. И ме настави, говори с мене и рече: Данииле, сега излязох, за да ти дам разумение и разбиране. В началото на твоите молби излезе повелението, и аз дойдох, за да ти възвестя; защото си много възлюбен; затова вникни в думата и разбери видението. Данаил 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

जब गब्रिएल ने दानिय्येल से कहा कि “उस बात को समझ, और दर्शन पर विचार कर,” तब इब्रानी शब्द “biyn” का अनुवाद “समझ” और “विचार कर” — दोनों रूपों में किया गया है। इस शब्द का अर्थ है मन में पृथक करना। गब्रिएल ने दानिय्येल को सूचित किया कि वह “dabar”, जिसका अनुवाद “बात” किया गया है, और “mareh”, जिसका अनुवाद “दर्शन” किया गया है, इनके बीच मानसिक भेद करे। उस व्याख्या को समझने के लिए जो गब्रिएल दानिय्येल को तेईस सौ वर्षों की भविष्यद्वाणी के विषय में दे रहा था, दानिय्येल को उस भविष्यद्वाणी-दर्शन के बीच के भेद को पहचानना था जो “बात” के रूप में प्रस्तुत किया गया है, और उस भविष्यसूचक “mareh” दर्शन के बीच। “बात”, जो “dabar” है, अर्थात् वचन, भविष्यद्वाणी की बाह्य रेखा का प्रतिनिधित्व करती है, और “mareh” दर्शन भविष्यद्वाणी की आंतरिक रेखा का प्रतिनिधित्व करता है।

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Trong chương mười của Đa-ni-ên, lẽ thật đầu tiên được bày tỏ cho người nghiên cứu lời tiên tri là Đa-ni-ên tượng trưng cho dân sự của Đức Chúa Trời trong những ngày sau rốt, là những người hiểu cả các đường lối tiên tri bên trong lẫn bên ngoài.

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. Daniel 10:1.

In het derde jaar van Kores, de koning van Perzië, werd aan Daniël, die Beltsassar genoemd werd, een woord geopenbaard; en dat woord was waarheid, maar de vastgestelde tijd was lang; en hij begreep het woord en had inzicht in het gezicht. Daniël 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“वस्तु” हिब्रू शब्द “दाबार” है, और “दर्शन” “मारेह” दर्शन है। एक भविष्यद्वक्ता के रूप में, दानिय्येल परमेश्वर की अंतिम-दिनों की प्रजा का प्रतिनिधित्व करता है, जिसकी सिद्ध परिपूर्ति एक लाख चवालीस हज़ार हैं। कुस्रू के तीसरे वर्ष दानिय्येल को उस सुधार-रेखा में स्थापित करता है जो अंत के समय, 1989 में, आरम्भ हुई। “उन दिनों” में, जो 1989 के इतिहास से लेकर संयुक्त राज्य अमेरिका में शीघ्र आने वाले संडे-लॉ तक के इतिहास का प्रतिनिधित्व करते हैं, दानिय्येल तीन सप्ताह तक शोक करता रहा। एक लाख चवालीस हज़ार की सुधार-रेखा में, यह शोक की अवधि उन साढ़े तीन दिनों को चिह्नित करती है, जिनमें प्रकाशितवाक्य अध्याय ग्यारह के दो साक्षी सड़क पर मरे पड़े हैं। उस बड़े नगर की सड़क, जो सदोम और मिस्र कहलाता है, जहाँ हमारा प्रभु भी क्रूस पर चढ़ाया गया था, वही यहेजकेल की मृत सूखी हड्डियों की तराई भी है।

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Во десятой главе Даниил преображается в образ Христа и троекратно получает прикосновение прежде, нежели Гавриил истолкует видение, которое Даниил увидел. Это видение произвело разделение на два рода поклоняющихся. Вечное Евангелие всегда производит два рода поклоняющихся. Даниил представлял тот род поклоняющихся, который представлен как сто сорок четыре тысячи, в противоположность тому роду, который в страхе бежал от видения.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Avant le chapitre dix, Gabriel vint à Daniel à trois reprises pour interpréter une vision. Il interpréta les visions des chapitres sept et huit, qui illustraient les royaumes de la prophétie biblique tant dans leur manifestation politique (chapitre sept) que dans leur manifestation religieuse (chapitre huit). Puis, au chapitre neuf, Gabriel interpréta la prophétie des deux mille trois cents ans. Gabriel arrive au chapitre dix pour achever l’interprétation laissée incomplète au chapitre neuf et pour fournir à Daniel l’interprétation de la vision qui produisit les deux catégories d’adorateurs. Gabriel donne d’abord à Daniel un aperçu général de la vision au verset quatorze.

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

Fordi nu er jeg kommet for at lade dig forstå, hvad der skal tilstøde dit folk i de sidste dage; thi synet gælder endnu mange dage. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Ko fieɖe Kristo ŋu, si hea subɔlawo ƒe hatsotso eve va, la, etsɔ nu si ava Mawu ƒe amewo dzi le ŋkekeaƒe mamlɛtɔwo me. Taɖododo si le taɖa enyi kple atadɔwo me la nye ame ŋutinya si le Bible ƒe nyagblɔɖilaƒe fiafiao ƒe fifi kple wɔnɔnɔ me, abe alẽsiawo kple Kɔkɔeƒe ƒe lãwo siwo wowɔ nɔnɔmetata na wo la ene. Taɖododo si le taɖa asiekɛ me la nye mawuɖeɖe le nyagblɔɖilaƒe ɣeyiɣi vovovowo ŋu siwo le ƒe nyagblɔɖilaƒe ƒe atafɔli alafa eve kple alafa etɔ̃ me. Mɔ aɖe nu, Kristo si wokɔe ɖe dzi le taɖa ewo me ƒe ko fieɖeɖe la etsɔ nu si ava Mawu ƒe amewo dzi le ŋkekeaƒe mamlɛtɔwo me. Hafi Gabriel aɖo ŋutinya ƒe taɖodzinu fafɛa gɔme, si nye Kristo si wokɔe ɖe dzi ƒe ko fieɖeɖe la ƒe taɖododo, la, eɖo ŋku na Daniel be yele eme xoxo be yeɖe fia Daniel nu si taɖododo la nɔ tsɔ ge ɖe.

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. Daniel 10:20.

دا هغه وفرمايل: ايا ته پوهېږې چې زه ولې تاته راغلی يم؟ او اوس به بېرته لاړ شم چې د فارس له شهزاده سره جګړه وکړم؛ او کله چې زه ووځم، ګوره، د يونان شهزاده به راشي. Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Gabriel rappelle à Daniel qu’il lui avait dit, au verset quatorze, qu’il était venu pour lui faire comprendre ce qui arrivera au peuple de Dieu dans les derniers jours, et il s’attendait à ce que Daniel situe l’exposé suivant de l’histoire prophétique dans ce contexte. Daniel recherchait une compréhension précise dès le premier jour où il avait commencé à s’affliger.

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. Daniel 10:12, 13.

แล้วท่านกล่าวแก่ข้าพเจ้าว่า อย่ากลัวเลย ดาเนียล เพราะตั้งแต่วันแรกที่ท่านได้ตั้งใจจะเข้าใจ และถ่อมตัวลงต่อพระพักตร์พระเจ้าของท่าน ถ้อยคำของท่านก็ได้รับการสดับแล้ว และข้าพเจ้ามาก็เพราะถ้อยคำของท่าน แต่องค์ผู้ครอบครองแห่งราชอาณาจักรเปอร์เซียได้ขัดขวางข้าพเจ้าอยู่ยี่สิบเอ็ดวัน แต่ดูเถิด มีคาเอล ผู้เป็นหนึ่งในบรรดาเจ้านายชั้นผู้ใหญ่ ได้มาช่วยข้าพเจ้า และข้าพเจ้าก็คงอยู่ที่นั่นกับบรรดากษัตริย์แห่งเปอร์เซีย ดาเนียล 10:12, 13

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Après les trois semaines de deuil de Daniel, celui-ci vit la vision du Christ, laquelle s’accordait prophétiquement avec la vision du Christ dont Jean, à Patmos, avait été témoin.

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

“Nan yon pèsonaj ki pa t mwens pase Pitit Bondye a menm te parèt devan Danyèl. Deskripsyon sa a sanble ak sa Jan te bay lè Kris la te revele l devan li sou zile Patmòs. Kounye a, Seyè nou an vini ansanm ak yon lòt mesaje selès pou anseye Danyèl sa ki t ap rive nan dènye jou yo. Konesans sa a te bay Danyèl, epi li te ekri pa enspirasyon pou nou menm sou ki fen tan yo rive.

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

„Die großen Wahrheiten, die durch den Erlöser der Welt offenbart wurden, sind für diejenigen bestimmt, die nach der Wahrheit suchen wie nach verborgenen Schätzen. Daniel war ein betagter Mann. Sein Leben war inmitten der Verlockungen eines heidnischen Hofes vergangen, sein Geist beschwert mit den Angelegenheiten eines großen Reiches; und doch wendet er sich von all diesem ab, um seine Seele vor Gott zu demütigen und Erkenntnis über die Ratschlüsse des Höchsten zu suchen. Und als Antwort auf seine Bitten wurde Licht aus den himmlischen Vorhöfen mitgeteilt für diejenigen, die in den letzten Tagen leben sollten. Mit welchem Ernst sollten wir also Gott suchen, damit er unser Verständnis öffne, um die Wahrheiten zu begreifen, die uns vom Himmel gebracht werden. “

“‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Nami, ako lamang si Daniel, ang nakakita ng pangitain; sapagkat ang mga lalaking kasama ko ay hindi nakita ang pangitain; ngunit isang malaking panginginig ang sumapit sa kanila, anupa’t sila’y nagsitakas upang magkubli…. At walang lakas na natira sa akin; sapagkat ang aking kagandahan ay napalitan sa akin ng kabulukan, at wala akong natirang lakas.’ Ganyan ang magiging karanasan ng bawat isang tunay na pinabanal. Habang lalong luminaw ang kanilang pagkakilala sa kadakilaan, kaluwalhatian, at kasakdalan ni Cristo, lalo nilang malinaw na makikita ang sarili nilang kahinaan at di-kasakdalan. Wala silang hilig na mag-angkin ng isang likas na walang kasalanan; yaong inakala nilang matuwid at marangal sa kanilang sarili ay, kung ihahambing sa kadalisayan at kaluwalhatian ni Cristo, mahahayag na karapat-dapat lamang sa pagtanggi at may kabulukan. Kapag ang mga tao ay nahiwalay sa Diyos, kapag malabo ang kanilang pagkakilala kay Cristo, saka nila sinasabi, ‘Ako’y walang kasalanan; ako’y pinabanal.’”

“Gabriel then appeared to the prophet, and thus addressed him; ‘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.’

「その後、ガブリエルがその預言者に現れて、彼にこう告げた。『ダニエルよ、大いに愛されている者よ、わたしがあなたに語る言葉を悟り、まっすぐに立ちなさい。わたしは今、あなたのもとに遣わされたのである。』彼がこの言葉をわたしに語ったとき、わたしは震えながら立った。すると彼はわたしに言った。『恐れるな、ダニエルよ。あなたが悟ろうとして心を定め、あなたの神の御前で身を低くしたその最初の日から、あなたの言葉は聞き入れられていたのであり、わたしはあなたの言葉のゆえに来たのである。』」

“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

«Τι μεγάλη τιμή αποδόθηκε στον Δανιήλ από τη Μεγαλειότητα του Ουρανού! Παρηγορεί τον τρέμοντα δούλο Του και τον διαβεβαιώνει ότι η προσευχή του εισακούσθηκε στον Ουρανό, και ότι, ως απάντηση σε εκείνη τη θερμή δέηση, ο άγγελος Γαβριήλ απεστάλη για να επηρεάσει την καρδιά του βασιλιά της Περσίας. Ο μονάρχης είχε αντισταθεί στις εντυπώσεις του Πνεύματος του Θεού κατά τη διάρκεια των τριών εβδομάδων ενώ ο Δανιήλ νήστευε και προσευχόταν· αλλά ο Άρχων του Ουρανού, ο αρχάγγελος Μιχαήλ, απεστάλη για να στρέψει την καρδιά του πεισματάρη βασιλιά, ώστε να προβεί σε κάποια αποφασιστική ενέργεια ως απάντηση στην προσευχή του Δανιήλ.»

“‘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…. 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.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

«Երբ նա այսպիսի խոսքեր ասաց ինձ, ես իմ երեսը դեպի գետին դարձրի և համրացա։ Եվ ահա՝ մարդու որդիների նմանության պես մեկը դիպավ իմ շուրթերին…. Եվ ասաց. «Ո՛վ շատ սիրված մարդ, մի՛ վախեցիր. խաղաղություն քեզ. զորացի՛ր, այո՛, զորացի՛ր»։ Եվ երբ նա խոսեց ինձ հետ, ես զորացա և ասացի. «Թող իմ տերը խոսի, որովհետև դու զորացրիր ինձ»»։ Աստվածային այն փառքը, որ հայտնվեց Դանիելին, այնքան մեծ էր, որ նա չկարողացավ տանել այդ տեսարանը։ Այն ժամանակ երկնքի պատգամաբերը ծածկեց իր ներկայության պայծառությունը և մարգարեին երևաց որպես «մարդու որդիների նմանության պես մեկը»։ Իր աստվածային զորությամբ նա զորացրեց այս անարատ և հավատի մարդուն, որպեսզի լսի այն պատգամը, որ Աստծուց ուղարկվել էր նրան։

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

«Դանիելը Բարձրյալի նվիրված ծառան էր։ Նրա երկար կյանքը լցված էր իր Տիրոջը մատուցված ծառայության ազնիվ գործերով։ Նրա բնավորության մաքրությունը և անսասան հավատարմությունը հավասարվում են միայն նրա սրտի խոնարհությանը և Աստծո առաջ նրա ապաշխարությանը։ Մենք կրկնում ենք. Դանիելի կյանքը ճշմարիտ սրբագործության ներշնչյալ պատկերացումն է»։ Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Experiența lui Daniel din capitolul zece îi reprezintă pe cei din poporul lui Dumnezeu din zilele din urmă, care, asemenea lui Daniel și lui Ioan, înțeleg Descoperirea lui Isus Hristos. Cheia pentru a-l așeza pe Daniel în istoria profetică în care se află experiența sa se întemeiază pe faptul că el era în jale și că Mihail a fost trimis la încheierea celor douăzeci și una de zile. În primul verset, Daniel consemnează că avea înțelegere atât a viziunilor interne, cât și a celor externe ale profeției. Înainte de cele douăzeci și una de zile, Daniel avea o înțelegere incompletă a celor două viziuni, dar, prin interpretarea lui Gabriel, Daniel înțelege pe deplin „lucrul” și „vedenia” ca descoperiri diferite.

“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

“Barreeffamtuu waggaa torbaatamaa boojiʼamummaa sanaa yeroo xumuramuu isaa dhihaachaa dhufeetti, yaadni Daaniʼel raajii Ermiyaas irratti baayʼee raafame. Inni yeroo Waaqayyo sabasa filatamaa isaatiif qormaata biraa kennu gaʼe akka taʼe arge; soomanaa fi of gadi deebisuu, akkasumas kadhannaadhaan, Israaʼeliif bakka buʼee Waaqayyo Waaqa samii kana akkana jechuun cimsinee kadhate: ‘Yaa Gooftaa, Waaqa guddaa fi sodaachisaa, warra isa jaallatanii fi abboommii isaa eeganitti kakuu fi araara eegdu’; nu cubbuu hojjenneerra, jalʼina raawwanneerra, hammina hojjenneerra, fincilleerra, qajeelfama kee fi murtii kee irraa illee gorree jirra; akkasumas nu garboota kee raajota maqaa keetiin mootota keenya, bulchitoota keenya, abbootii keenya, fi uummata biyyattii hundumaatti dubbatan hin dhageenye.”

“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

“Notá estas palabras. Daniel no proclama su propia fidelidad delante del Señor. En vez de pretender ser puro y santo, se identifica con los verdaderamente pecadores de Israel. La sabiduría que Dios le impartió era tan superior a la sabiduría de los sabios del mundo como la luz del sol que resplandece en los cielos al mediodía es más brillante que la estrella más débil. Sin embargo, considerad la oración que brota de los labios de este hombre tan altamente favorecido por el Cielo. Con profunda humillación, con lágrimas y con quebrantamiento de corazón, suplica por sí mismo y por su pueblo. Abre su alma delante de Dios, confesando su propia vileza y reconociendo la grandeza y majestad del Señor.

“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

«Quanta serietà e quanto fervore caratterizzano le sue suppliche! Egli si avvicina sempre più a Dio. La mano della fede si protende verso l’alto per afferrare le promesse infallibili dell’Altissimo. La sua anima lotta nell’agonia. Ed egli ha la prova che la sua preghiera è ascoltata. Sente che la vittoria è sua. Se noi, come popolo, pregassimo come pregò Daniele e lottassimo come egli lottò, umiliando le nostre anime davanti a Dio, vedremmo risposte alle nostre suppliche tanto manifeste quanto quelle che furono concesse a Daniele. Udite come espone la sua causa presso il tribunale del Cielo:»

“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’

«Өө Бурхан минь, чихээ хандуулж, сонсооч; нүдээ нээж, бидний сүйрэл болон Таны нэрээр нэрлэгддэг хотыг соёрхон үзээч. Учир нь бид өөрсдийн зөвт үйлсэд найдсан тулалдаа биш, харин Таны агуу өршөөлүүдийн төлөө гуйлтуудаа Таны өмнө өргөн барьж байна. Өө Эзэн, сонсооч; Өө Эзэн, уучлаач; Өө Эзэн, анхааран сонсоод үйлдэж өгөөч; Өөрийнхөө төлөө, Өө Бурхан минь, бүү хойшлуул, учир нь Таны хот, Таны ард түмэн Таны нэрээр нэрлэгддэг билээ. Тэгээд намайг ярьж, залбирч, өөрийн нүгэл болон ард түмнийхээ нүглийг хүлээн зөвшөөрч байхад, … эхэнд үзэгдэлд харсан тэр хүн Габриел хурдан нисэн ирж, оройн өргөлийн цагийн үед надад хүрэв.»

“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

« En même temps que la prière de Daniel s’élève, l’ange Gabriel descend en hâte des parvis célestes pour lui annoncer que ses supplications sont entendues et exaucées. Ce puissant ange a reçu mission de lui donner intelligence et compréhension, — d’ouvrir devant lui les mystères des siècles à venir. Ainsi, tandis qu’il cherchait avec ardeur à connaître et à comprendre la vérité, Daniel fut mis en communion avec le messager délégué du Ciel. »

“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

“Ang tawo han Dios nag-aampo, diri para ha usa nga paglupad han malipayon nga pagbati, kondi para han pagkilala han kaburut-on han Dios. Ngan ginhingyap niya ini nga kahibaro, diri la para ha iya ngahaw, kondi para han iya katawohan. An iya daku nga pinas-an amo an Israel, nga waray, ha pinakamahugot nga kahulogan, pagtuman han balaud han Dios. Iya inaako nga an ngatanan nira nga mga kasakitan in inabot ha ira tungod han ira mga paglapas hadto nga balaan nga balaud. Nasiring hiya, ‘Kami nakasala, kami nakagbuhat hin karat-an…. Kay tungod han amon mga sala ngan han mga kasal-anan han amon mga kaapoy-apoyan, an Jerusalem ngan an imo katawohan nahimo nga talamayon han ngatanan nga mga aadto ha palibot namon.’ Nawarayan hira han ira pinasahi, balaan nga kinaiya sugad nga pinili nga katawohan han Dios. ‘Yana ngan, O amon Dios, pamatia an pag-ampo han imo surugoon, ngan an iya mga pagpakimalooy, ngan pasanaga an imo nawong ngada ha imo santuaryo nga binayaan.’ An kasingkasing ni Daniel nabaya ngadto ha binayaan nga santuaryo han Dios pinaagi hin mapintas nga paghandom. Maaram hiya nga an kauswagan hito maipapanumbalik la kon an Israel magbasol han ira mga paglapas han balaud han Dios, ngan magin mapainubsanon, matinumanon, ngan masinugtanon.”

“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

“Na mee ịza arịrịọ ya, Daniel natara ọ bụghị naanị ìhè na eziokwu nke ya na ndị ya kacha chọọ, kama o nwekwara ọhụụ banyere nnukwu ihe ndị ga-eme n’ọdịnihu, ruo ọbụna n’ọbịbịa nke Onye Mgbapụta nke ụwa. Ndị na-ekwu na e doro ha nsọ, ebe ha enweghị ọchịchọ ịchọgharị Akwụkwọ Nsọ, ma ọ bụ ịlụso Chineke ọgụ n’ekpere ka ha nwee nghọta doro anya karịa banyere eziokwu nke Bible, amaghị ihe nsọcha n’eziokwu bụ.”

“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

«Все, кто сердцем верит слову Божию, будут алкать и жаждать познания воли Его. Бог есть Автор истины. Он просвещает помрачённый разум и дарует человеческому уму силу постигать и разуметь истины, которые Он открыл.

“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

Daniyele nang Pagari. Nabukasan sa harap niya ang langit. Ngunit ang matataas na karangalang iginawad sa kanya ay bunga ng pagpapakumbaba at taimtim na paghahanap. Hindi niya inisip, gaya ng ginagawa ng marami sa kasalukuyang panahon, na walang halaga kung ano ang ating pinaniniwalaan, basta’t tayo lamang ay tapat, at iniibig si Jesus. Ang tunay na pag-ibig kay Jesus ay aakay sa pinakamalapit at taimtim na pagsisiyasat kung ano ang katotohanan. Ipinanalangin ni Cristo na ang Kaniyang mga alagad ay mapabanal sa pamamagitan ng katotohanan. Siya na lubhang tamad upang gumawa ng masikap at may panalanging pagsasaliksik para sa katotohanan ay pababayaan na tumanggap ng mga kamalian na siyang magpapatunay na ikapapahamak ng kaniyang kaluluwa.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘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…. 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 color to polished brass, and the voice of his words like the voice of a multitude.’

«При посещении Гавриила пророк Даниил не был способен принять дальнейшее наставление; но спустя несколько лет, желая узнать больше о предметах, ещё не вполне разъяснённых, он вновь посвятил себя поиску света и мудрости от Бога. „В те дни я, Даниил, был в сетовании три седмицы дней. Вкусного хлеба я не ел; мясо и вино не входили в уста мои, и мастями я не умащал себя совсем…. И поднял я глаза мои, и увидел: вот, один муж, облечённый в льняную одежду, и чресла его опоясаны золотом из Уфаза. Тело его — как топаз, и лице его — как вид молнии; очи его — как горящие светильники, и руки его и ноги его по виду — как блестящая медь, и глас речей его — как голос множества“.»

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

«Никој помал од самиот Син Божји му се јави на Даниел. Овој опис е сличен на оној што му беше даден на Јован кога Христос му се откри на островот Патмос. Нашиот Господ сега доаѓа со друг небесен гласник за да го поучи Даниел за она што ќе се случи во последните денови. Ова знаење му беше дадено на Даниел и, по вдахновение, запишано за нас, врз кои дојдоа краиштата на светот.» Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

ការបកស្រាយដែលកាប្រ៊ីយ៉ែល «អ្នកនាំសារដែលបានប្រគល់មកពីស្ថានសួគ៌» កំពុងនាំមកដល់ដានីយ៉ែល គឺជាការបំពេញឲ្យគ្រប់លេញនៃការបកស្រាយដែលទ្រង់បានចាប់ផ្ដើមផ្ដល់ដល់ដានីយ៉ែលនៅក្នុងជំពូកទីប្រាំបួន។ វិធីសាស្ត្រ «បន្ទាត់លើបន្ទាត់» តម្រូវឲ្យយើងផ្គូផ្គងការបកស្រាយ និងកាលៈទេសៈដែលពាក់ព័ន្ធនៃជំពូកទាំងប្រាំបួន និងដប់ ទុកជាមួយគ្នា ដើម្បីចែកចាយគំនូរព្យាករណ៍ឲ្យបានត្រឹមត្រូវ។ នៅក្នុងការបកស្រាយនេះហើយ ដែលនិមិត្តនៃទន្លេអ៊ូឡាយ និងហីដេកែល បានភ្ជាប់ចូលគ្នា។

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Danyele o ne a utloisisitse, ho ya ka dibuka tsa Jeremia le Moshe, hore topollo ya setjhaba sa Modimo e se e atametse. Ka ho etsa jwalo, Danyele o emela setjhaba sa Modimo sa matsatsi a qetelo se utlwisang hore topollo ya ho qetela ya setjhaba sa Modimo e se e atametse. Batho bao ba matsatsi a qetelo ba tla lemohisisa hore ba hasane moyeng, jwalo ka ha ho emetswe ke Danyele ya neng a hasantswe bokgobeng ba botlamuwa ba dilemo tse mashome a supileng Babylona. Jwale ba tla utlwisisa hore bona, jwaloka Danyele, ba tshwanetse ho bonahatsa karabelo boemong ba bona ba ho hasana e dumellanang le pheko e emetsweng ke “makgetlo a supileng,” ya Levitike kgaolo ya mashome a mabedi a metso e tsheletseng.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Quand l’expérience d’humilité représentée par Daniel, exigée par le remède exposé dans Lévitique vingt-six, se manifestera dans les derniers jours, le peuple de Dieu des derniers jours aura été dans le deuil pendant une période déterminée. Cette période prendra fin lorsque Michel, l’archange, descendra.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

Og i skal gå til grunne blant hedningene, og deres fienders land skal fortære dere. Og de av dere som blir tilbake, skal tæres bort i sin misgjerning i deres fienders land; også i sine fedres misgjerninger skal de tæres bort sammen med dem. Men dersom de bekjenner sin misgjerning og sine fedres misgjerning, det troløshet som de var troløse mot meg med, og også at de vandret meg imot, og at også jeg vandret dem imot og førte dem inn i deres fienders land — dersom da deres uomskårne hjerter blir ydmyket, og de da tar straffen for sin misgjerning til følge, da vil jeg komme min pakt med Jakob i hu, og også min pakt med Isak, og også min pakt med Abraham vil jeg komme i hu; og landet vil jeg komme i hu. Landet skal også bli forlatt av dem og nyte sine sabbater mens det ligger øde uten dem; og de skal ta straffen for sin misgjerning til følge, fordi, ja fordi de foraktet mine dommer, og fordi deres sjel avskydde mine lover. Men enda, tross alt dette, når de er i sine fienders land, vil jeg ikke forkaste dem, og heller ikke vil jeg avsky dem så jeg tilintetgjør dem fullstendig og bryter min pakt med dem; for jeg er Herren deres Gud. Men for deres skyld vil jeg komme pakten med deres forfedre i hu, dem som jeg førte ut av landet Egypt for øynene på hedningene, for at jeg skulle være deres Gud: Jeg er Herren. 3 Mosebok 26:38–45.