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.

Mu mwaka gwa gatatu gwa Kuro umwami w’u Buperesi, Daniyeli, uwitwaga Beliteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire. Ariko icyo kintu yaragisobanukiwe, kandi yeretswe ibyerekanywe. Muri iyo minsi, jyewe Daniyeli, namaranye ibyumweru bitatu byuzuye mbabaye. Sinariye ibyokurya biryoshye, haba n’inyama nta zinjiye mu kanwa kanjye, haba na vino; kandi sinisize amavuta na gato, kugeza aho ibyumweru bitatu byuzuye birangiriye. Nuko ku munsi wa makumyabiri n’uwa kane w’ukwezi kwa mbere, nkiri ku nkombe z’umugezi munini witwa Hidekeli. Daniyeli 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.

Mu ntsiku zitatu ndi hafu zophiphiritsa za Chivumbulutso chaputala 11, pamene mboni ziwirizo zafa mʼmsewu, “chinthu” chinaululidwa kwa Belteshazara. Iye poyamba anali atamvetsa “masomphenya” (mareh), pakuti mʼchaputala 9, Gabrieli anali atadza kale ndi kumupatsa kumvetsa kwa masomphenyawo.

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.

ئەرێ، من دوعادا سۆزلەۋاتقان ۋاقتىمدا، دەسلەپتىكى كۆرۈنۈشتە مەن كۆرگەن شۇ ئادەم جىبرىئىل تېز ئۇچۇشقا بۇيرۇلۇپ، كەچلىك قۇربانلىق ۋاقتىدا ماڭا تېگىپ يەتتى. ئۇ ماڭا ئاڭلىتىپ، مەن بىلەن سۆزلەشتى ۋە ئېيتتى: «ئەي دانىيال، مەن ھازىر ساڭا دانالىق ۋە چۈشەنچە بېرىش ئۈچۈن كەلدىم. سەن يالۋۇرۇشنى باشلىغان چاغدا ئەمر چىقتى، مەن بولسا ساڭا بىلدۈرۈش ئۈچۈن كەلدىم؛ چۈنكى سەن ناھايىتى سۆيۈملۈكسەن. شۇنىڭ ئۈچۈن بۇ ئىشنى چۈشەن ۋە بۇ كۆرۈنۈشنى ئەستايىدىل ئويلىغىن.» دانىيال 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.

“Umundu Gabrieli, owo” Danieli “amubonyere omu kwolesibwa okw’omu ntandikwa,” nikireetera ku “chazon,” okwolesibwa okw’amateka g’obunabbi, ekaba erikugamba aha Gabrieli nasoborora Danieli okwolesibwa okw’obukama oburikuboneka omu bunabbi bwa Baibuli omu eshuura ya munaana. Kwonka “okwolesibwa,” oku Danieli yaragiriirwe kuteekateekaho omu eshuura ya mwenda, nikwo “mareh,” okwolesibwa okw’okuboneka. Gabrieli reero aha Danieli amuha okuhwamu kw’ebyafaayo okw’obunabbi bw’emyaka enkumi ibiri na bisatu magana.

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.

Ipat nan siam, a guilhfam a si zo tawh Darius kum khatnaah. Belteshazzar-in, “Cyrus kum thumnaah,” “hmuhtirna chu ka hriatthiam” a ti hian, “mareh” tih hmuhtirna chu kum hnih chhunga a lo hriatthiam tawh a ni. Belteshazzar-in inngaihtuahna ni “ni chuan” a lo hriatthiam chu “thil” a ni a, chu chu Hebrai tawngin “dabar” an ti; chu chuan a sei hle, a chhan chu hun ruat chu kum sang hnih leh za nga leh sawmhnih a ni.

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.

Daniele aakene antooleke eleyi ekintu “eene,” nlko nanu aikanyitiki Enkigilata e Levitikasi tomoni tomon oonane, naa tenkaraki e “ekintu ene.” Etayiolo apa enyarikino eng’ejuk to “inkatitin naapishana,” neikena Belteshazzar metaba aning’wanare ele o loing’oni o meeta nabo tomon obo; naa enyarikino eng’ejuk to “inkatitin naapishana” ele o loing’oni oo meeta nabo tomon obo, netipika enyarikino eng’ejuk to “inkatitin naapishana” anno 1856. Naa iltung’ana le Millerite keyiolo nabo tokake “inkatitin naapishana,” amu keipirtaaki; kake etelejua eng’ejuk nanyorri nemeitodolu pee etemaki ninche metaba ele kipankata teneikata oo ltumurin lenye, tenebo neibelekenya aing’u aji e Philadelphian nemeeta aji e Laodicean.

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.

በልጣሻጽር ያሉት የሐዘን ቀኖች፣ የፊላዴልፊያ እንቅስቃሴ በ1856 ወደ ሎዶቅያ እንቅስቃሴ ከተሸጋገረበት ጊዜ፣ ከዚያም በ1863 ወደ ሎዶቅያዊት አድቬንቲስት ቤተ ክርስቲያን ከተለወጠበት ጊዜ የሚመሳሰሉ የትንቢታዊ ታሪክ ናቸው። በ“ሰባቱ ዘመናት” ላይ የጨመረውን ብርሃን የሚመለከተው የበልጣሻጽርም ሆነ የሚለራውያን ታሪክ፣ የሦስተኛው መልአክ ሎዶቅያዊ እንቅስቃሴ ወደ መቶ አርባ አራቱ ሺህ ፊላዴልፊያዊ እንቅስቃሴ ከተሸጋገረበት ሽግግር ጋር ይጣጣማል፤ እንዲሁም በሐዘን ቀኖቹ ውስጥ፣ ማለትም በመዘግየት ዘመን ውስጥ፣ በ“ሰባቱ ዘመናት” ላይ የጨመረ ብርሃን ሊገለጥ የነበረበት ጊዜ ነበር።

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 awakkirrib chikaua eka akarrikina, keari epoloun eka akisoma. Ka nginae ngaatuk lu akitoporetan ngesi, eisom ngesi “ngakirot,” na ejokinit, ka kori epedori ngesi alimonokin “ngakirot” ainyonyona ekisoma, arai ngina Michael eponiaria eka ikwapei aarei koikilioik e 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.”

Igiheburayo “mareh” (iyerekwa ry’ukuntu Kristo agaragara), ibyo Daniyeli avugwaho ko yasobanukiwe mu murongo wa mbere, rigaragara incuro enye mu iyerekwa rya nyuma rya Daniyeli. Inshuro ebyiri risobanuwemo ngo “iyerekwa,” izindi nshuro ebyiri risobanuwemo ngo “ukugaragara.” Ubwa mbere Daniyeli akoresha iri jambo mu murongo wa mbere, aba yerekana ko yasobanukiwe “iyerekwa,” ariko izindi nyandiko eshatu zerekana Daniyeli ari kuboneraho iyerekwa. Mu murongo wa gatandatu, mu maso ha Kristo hari “nk’‘ukugaragara’ k’umurabyo.”

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 mto ule mkuu, ndio Hidekeli; ndipo nikainua macho yangu, nikaona, na tazama, mtu mmoja amevaa kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Ufhazi. Na mwili wake ulikuwa kama zabarajadi, na uso wake kama mfano wa 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 niliiona njozi hiyo; kwa maana wale watu waliokuwa pamoja nami hawakuiona njozi hiyo; lakini tetemeko kuu liliwapata, hata wakakimbia na kujificha. Basi nikaachwa peke yangu, nami nikaiona njozi hii kuu, wala hakikubaki ndani yangu nguvu; 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.

Kuna pia neno jingine la Kiebrania linalotafsiriwa kuwa “ono,” ambalo tutalishughulikia baada ya kuweka wazi baadhi ya sifa za neno la Kiebrania “mareh.” Katika mistari iliyotangulia ni neno “mwonekano,” yaani hilo ndilo neno la Kiebrania “mareh.” Neno hilo hilo limetafsiriwa kuwa “ono” katika mstari wa kumi na sita. Katika mstari wa kumi na sita, ono la Kristo limemfanya Danieli kuwa mwenye huzuni.

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.

Kandi, tazama, mmoja mfano wa sura ya wana wa wanadamu akagusa midomo yangu; ndipo nikafungua kinywa changu, nikasema, na kumwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa ajili ya maono haya huzuni zangu zimenijia, wala sijabaki na nguvu yoyote. Danieli 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.

Izwi ry’Igiheburayo ryahinduwemo ngo “agahinda” risobanura ikizirikisho cy’urugi, kandi “iyerekwa” ry’ukuboneka kwa Kristo Daniyeli yabonye muri uwo murongo ryazengurutse ku kizirikisho. “Ikizirikisho” mu buhanuzi kigereranya igihe cyo guhindukira.

“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.

“Kuna mafundisho ya kujifunza kutoka katika historia ya zamani; na uangalifu unaelekezwa kwa hayo, ili wote wapate kufahamu kwamba Mungu hutenda kwa misingi iyo hiyo sasa ambayo amekuwa akitenda nayo daima. Mkono wake unaonekana katika kazi yake na miongoni mwa mataifa sasa, vivyo hivyo kabisa kama ulivyoonekana tangu Injili ilipotangazwa kwanza kwa Adamu katika Edeni.

“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.

“Ku ci mi cîhî ku ũgĩkĩrĩra ihinda rĩa gucokeria maundũ thĩinĩ wa historia ya ndũrĩrĩ na ya kanitha. Mũthia-inĩ wa Ngai, rĩrĩa marũrĩ aya ta maya magacooka, ũtheri wa ihinda rĩu nĩũheanagwo. Angĩkorwo nĩwakwakĩrĩrwo, gũkũrũka kwa kiroho nĩgũgĩrĩra mbere; no angĩkorwo nĩwakanĩrwo, gũthengeka kwa kiroho na kũũra kwa ngara nĩcio igacokerera. Mwathani nĩahingũrĩte thĩinĩ wa Kiugo gĩake wĩra wa maheani wa Injili o ta ũrĩa wathiiirwo tene, na o ta ũrĩa ũgũthii mbere-inĩ, nginya hingo ya mũico wa mũth mwisho, rĩrĩa ndungata cia kĩ-Shetani igakora nginyagia yao ya mũth mwisho ya maũndũ ma magegania.” 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.

Vesi la kumi na sita linawakilisha hatua ya mgeuko katika historia anayoiwakilisha Belteshaza. Ni hatua ya mgeuko kwa pembe ya Kirepublican (taifa) na kwa pembe ya Kiprotestanti (kanisa) pia. Linawakilisha msukosuko, na linawakilisha mahali ambapo nuru ya pekee hutolewa kwa ajili ya historia hiyo. Hatua ya mgeuko kwa Danieli ilitokea wakati Danieli alikuwa “ameguswa,” mara ya pili kati ya mara tatu. Danieli angeguswa mara tatu, na mara ya pili alivyoguswa ilikuwa hatua ya mgeuko kwake; nayo hatua hiyo ya mgeuko ilikuwa mara ya pili kati ya mara tatu ambazo Danieli aliuona maono ya “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.

Û, va ye ku mîna wîneyê kurên mirovan lêvên min dest pê kir; paşê min devê xwe vekir û axivî, û ji wî re ku li ber min rawestabû got: “Ey axayê min, bi sedema vê dîtinê êş û kederên min li ser min hatine vegerandin, û hêzek li min nemaye.” 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.

Twatwawile ku belengela ilyo ifyakumako fitatu. Ku nshita yakwe ya kutendeka pa nshita shine ishi ishiwi lyakuti “mareh” lyakopelwa na Daniele, kwali bu kambone wakwe ubwakuti alyumfwile icimonwa; kabili amafyo yatatu aya kulekelesha yalondolola ubwaiseko bwakwe ilyo mu cine amwene ukumoneka. Ku nshita yakwe ya butatu alondolola icimonwa ca kumoneka mu vesi yakwe ya lufulu na cine konse konse, apo akumiwa ku nshita yakwe ya butatu.

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

Ariho uwariusa tena, akiniguza mmoja aliyekuwa na mfano wa mtu, naye akanitia nguvu. Danieli 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.

لە دووەم دەست‌لێداندا، لە ئایەتی شانزەدا، کە دووەمین ئاماژەیە بۆ بینینی «marah»، هێزی ئەو لەدەست دەچێت؛ بەڵام لە سێیەم دەست‌لێداندا، هێزی ئەو دووبارە دەگەڕێندرێتەوە. لە ئایەتەکانی ١٠ و ١٦ و ١٨دا دانیال دەست‌لێدەدرێت. لە ئایەتی ٦دا، دانیال دیما و دەرکەوتنی مەسیح دەبینێت، پاشان جبرائیل، و لە ئایەتی ١٠دا، جبرائیل بۆ یەکەم جار دەست لە دانیال دەدات.

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.

Ndzi tlakusa mahlo ya mina, ndzi languta, kutani waswivo, munhu un'wana a ambale voya bya linyeni, loyi swirho swa khwiri ra yena a bohiwe hi nsuku lowunene wa Uphaz. Miri wa yena na wona a wu fana ni berilo, xikandza xa yena xi fana ni ku hatima ka rihati, mahlo ya yena ma fana ni timboni ta ndzilo, mavoko ya yena ni milenge ya yena a swi fana hi muhlovo ni koporo leyi pholichiweke, kutani rito ra marito ya yena a ri fana ni rito ra ntshungu lowukulu. Kutani mina Daniele ndzi ri ndzexe ndzi vone xivono lexi, hikuva vavanuna lava a va ri na mina a va xi vonanga xivono; kambe ku rhurhumela lokukulu ku va wele, hikwalaho va tsutsuma va ya tumbela. Hikokwalaho ndzi siyiwe ndzi ri ndzexe, ndzi vona xivono lexi lexikulu, kutani matimba hinkwawo ma hela eka mina; hikuva ku saseka ka mina ku hundzuke eka mina ku va ku bola, naswona a ndzi nga ha salanga na matimba.

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.

Nanshoon nang tvang ka a pao nghe ih, ka nghe va ih hti, ka mai ah ka ihmuk hna rih lio ah, ka hmai cu lei lam ah a hnuai tuk in, ka itnak a thuk ngawn. Cun, zoh hlah, kut pakhat nih ka tong, ka khuk in le ka kut tangphawng cungah ka dirter. Cun anih nih ka hnenah a ti, “Aw Daniel, duhdawt tuk mi pa, ka chimmi bia pawl hi theithiam hlah, cun dingte in dir hlah: zeicahtiah nang hnenah tu ah hin ka rawn thlahmi ka si.” Cun bia cu ka hnenah a chim hnu ah, ka tharthar chungin ka dir. Cucaah anih nih ka hnenah a ti, “Daniel, na hlau hlah: zeicahtiah a hmasa bik ni in nangmah nih theihthiam dingah na thinlung na ret tikah le na Pathian hmaiah nangmah le nangmah na hnemh tikah, na bia pawl cu nghe cia an si; cun na bia ruangah ka ra. Sihmanhsehlaw Persia ram ukawktu lalpa nih ni hnih le pakhat, ni sawm hnih pakhat chung, ka doh. Asinain zoh hlah, Michael, lalpa upa bik pawl lakih pakhat, ka bawm dingah a ra; cun ka um i, Persia siangpahrang pawl hnenah ka tang. Tu ah na mi pawl hnenah ni hnuhnung ah ziangthil a tla ding ti na theihthiamter dingah ka ra: zeicahtiah hmuhsaknak cu ni tampi hrang a si rih.” Daniel 10:5–14.

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

Na kûm na benna 16, Daniel a tîrîngî na mbênî tî kôzo biani, ngbanga sô lo bâa mbonzô ya 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.

Ane wakati alipokwisha kunena nami maneno hayo, naliinamisha uso wangu chini, nikawa bubu. Na tazama, mmoja aliyefanana na wana wa wanadamu akagusa midomo yangu; ndipo nikafungua kinywa changu, nikasema, na kumwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono haya huzuni zimenijia, nami sina nguvu zilizobaki. Maana mtumishi wa bwana wangu huyu atawezaje kusema na bwana wangu huyu? kwa kuwa mimi, mara hiyo hiyo, sikubakiwa na nguvu ndani yangu, wala pumzi haikusalia ndani yangu. Danieli 10:15–17.

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

Bwe Daniel asumibwa omulundi ogw’okusatu, olw’okulabika kwa Gabulyeri, so si Kristo.

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.

ᎿᎠ ᎤᎷᏤ ᏔᎵᏁ ᎠᎴ ᎠᏆᏒᏂᎴ ᏴᏫ ᎤᏤᎵ ᎤᏍᏛ ᎤᏠᏱ, ᎠᎴ ᎠᏆᎵᏂᎩᏍᏔᏁᎴ. ᎠᎴ ᎯᎠ ᎠᏆᏛᏁᎴ, ᎯᎠ ᏴᏫ ᎤᏣᏘ ᎡᎯᎨᏳᎢ, Ꮮᎍ ᏱᏍᎦᎢᎯ; ᏅᏩᏙᎯᏯ ᏣᏤᎵᎦ; ᎭᎵᏂᎩᏓ, ᎥᏝ ᎭᎵᏂᎩᏓ. ᎤᏁᏨᎯᏃ ᎠᏆᏛᏁᎸ, ᎠᏆᎵᏂᎩᏍᏔᏁᎸ, ᎠᎴ ᎯᎠ ᏄᏪᏍᏗ, ᎤᎾᏝᎢ ᏩᏂᏬᏂᎭ; ᏂᎯᏰᏃ ᎠᏆᎵᏂᎩᏍᏔᏁᎸ. ᎿᎠᏃ ᎯᎠ ᏄᏪᏎᎴ, ᎯᎦᏔᎭᏍᎪ ᏂᎦᏛ ᎬᏗ ᏫᏨᎷᎯ? ᎿᎠᏃ ᏛᏥᎶᏎᎵ ᏥᏥᏟᏍᏗ ᏇᎵᏏᎠ ᎤᎬᓫᎨ ᎡᎶᎯ ᎤᏪᎧᎾᏍᏗᏱ; ᎠᎴ ᎢᏳᏃ ᏥᏄᎪᎢ, ᎬᏂᏳᏉ ᎪᎵᏏ ᎤᎬᓫᎨ ᎢᎦᎷᏥ. ᎠᏎᏃ ᏓᏨᏲᏎᎵ Ꮎ ᎤᏃᎪᏅᎯ ᎤᏙᎯᏳᎯ ᏗᎪᏪᎵᎯ ᎠᏓᏡᎬᎢ; ᎠᎴ ᎥᏝ ᎩᎶ ᏱᎩᏍᏕᎸᎯ ᎯᎠ ᎾᏍᎩ ᎠᏆᏠᏱ, ᎠᏂ ᎹᏱᎧᎵ ᏗᏥᎬᓫᎨᎢ. ᏕᏂᎵᏱ 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.

Danyeri akwatibwa emirundi esatu, era ku mulundi ogusooka n’ogw’okusatu akwatibwa malayika Gabulyeri. Ku mulundi ogw’okubiri gwe yakwatibwako, yali Kristo. Danyeri yakozesa ekigambo kye kimu eky’Olwebbulaniya emirundi ena, naye ku mulundi ogusooka ku gino ena, mu lunyiriri olusooka, yali alaga nti yategeera “okwolesebwa.” Okutegeera amazima kikulu, naye tekifaanana n’okulabamu amazima, nga bwe yakola emirundi emirala esatu.

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.

Kuu Daniel za maombolezo zake zilipokoma, alipewa uzoefu wa maono yale, ambayo alikuwa nayo ufahamu wake kabla ya siku za maombolezo yake kukoma. Uzoefu huo unajumuisha hatua tatu, zinazowakilishwa na miguso mitatu. Mguso wa kwanza na wa mwisho ulitendwa na Gabrieli, na mguso wa katikati ulikuwa wa Kristo. Mguso wa kwanza na wa mwisho ulikuwa herufi ya kwanza na ya mwisho ya alfabeti ya Kiebrania. Katika hatua hiyo ya pili, Daniel anatambua hali yake kuwa mwenye dhambi mwasi mbele za Bwana wake; kwa hiyo mguso wa katikati unawakilisha uasi, kama inavyowakilishwa na herufi ya kumi na tatu ya alfabeti ya Kiebrania.

“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.’

“Lakini sasa Petro hakuyafikiria tena mashua wala shehena. Muujiza huu, kuliko mwingine wowote aliokuwa amewahi kuushuhudia, ulikuwa kwake udhihirisho wa uweza wa Mungu. Ndani ya Yesu alimwona Yeye anayevishikilia vitu vyote vya asili chini ya utawala Wake. Uwepo wa uungu ulimfunulia uchafu wake mwenyewe. Upendo kwa Bwana wake, aibu kwa kutokuamini kwake mwenyewe, shukrani kwa kujishusha kwa Kristo, na zaidi ya yote, utambuzi wa unajisi wake mbele ya usafi usio na kikomo, vilimlemea kabisa. Wakati wenzake walipokuwa wakihakikisha yaliyokuwamo katika wavu, Petro akaanguka miguuni pa Mwokozi, akisema, ‘Ondoka kwangu; kwa kuwa mimi ni mtu mwenye dhambi, Ee Bwana.’”

“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.

“Byari bwa burya bumwe bw’ubwiza-bwera bw’Imana byatumye umuhanuzi Daniyeli agwa imbere y’umumarayika w’Imana ameze nk’uwapfuye. Yaravuze ati: ‘Uburanga bwanjye bwampindukiyemo kubora, kandi nta mbaraga nagumanye.’ Ni na ko kandi, ubwo Yesaya yabonaga ubwiza bw’Umwami, yaranguruye ati: ‘Mbega ishyano ryanjye! kuko ndimbutse; kuko ndi umuntu w’iminwa ihumanye, kandi ntuye hagati y’ubwoko bw’iminwa ihumanye: kuko amaso yanjye abonye Umwami, Uwiteka Nyiringabo.’ Daniyeli 10:8; Yesaya 6:5. Ubumuntu, hamwe n’intege nke zabwo n’icyaha cyabwo, bwashyizwe mu gereranywa no gutungana kw’ubumana, maze yumva adatunganye rwose kandi atari uwera. Uko ni ko byagenze ku bantu bose bahawe kubona ubukuru n’icyubahiro by’Imana.”

“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.

«پەترۆس هاواری کرد، “لە من دوور بکەوە؛ چونکە من پیاوێکی گوناهبارم؛” بەڵام بە پێی عیساوە خۆی گرت، هەستی دەکرد کە ناتوانێت لێی جیا بکرێتەوە. ڕزگارکار وەڵامی دایەوە، “مەترسە؛ لە ئێستاوە بە دواوە مرۆڤ ڕاو دەکەیت.” ئەوە دوای ئەوە بوو کە ئیشایا پیرۆزیی خودا بینی و نالایەقی خۆی زانی، ئینجا بە پەیامی خودایی سپێردرا. ئەوەش دوای ئەوە بوو کە پەترۆس بۆ وازهێنان لە خۆ و پشت‌بەستن بە هێزی خودایی ڕابەرایەتی کرا، ئینجا بانگهێشت بۆ کارەکەی بۆ مەسیح وەرگرت.» 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.

“mareh” ọhụụ bụ ọhụụ nke mpụta Kraịst, ma e gosiri mmụọ ozi Gebriel site n’oge nke abụọ na nke anọ Daniel ji okwu ahụ mee ihe. Oge mbụ bụ nkwupụta na Belteshazzar ghọtara ọhụụ ahụ, ma oge atọ ikpeazụ na-anọchi anya Daniel na-enweta ọhụụ ahụ. N’oge atọ ahụ Daniel na-enweta ọhụụ ahụ, a na-emetụkwa ya aka.

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.”

ꄹꋊ ꒐ꃅ ꒉꐚꋍ ꁨꁮ ꑌꁯꐥꇬ ꒀꃅ ꇉꃅ ꌕꐥ ꄿꐨ ꂵꌦꇬ, ꋍ ꋠꏾ ꒉꏓ “ꉢ ꓳꁧ ꊰꇬ ꉢ ꇭꇬ ꈴꈌ ꑴꌊꐨꇬ ꁧꐨꇬ ꇓꊿꇬ ꄞꐛ, ꉢ ꇭꇬ ꃅꄻ ꃅꄷ ꁍꇬ ꇓꐥ” ꄷ ꒀꃅ ꏢꇩꆹ ꉺꃅ ꋠꏾ ꄉꇬ ꈌꐥꀋꉬꁧꌋꉬꁧꅇꀋꉬꁧꌋꉬꁧꅉ ꁯꌺ ꆹ ꋍ ꐚꐛ ꐚꋻ ꁍꇬ ꇓꐥꌠ ꆹ ꅷꊿꋠ ꑳꁨ ꁧꐛ ꉬ, ꑠꎔ ꋍꅉꐥ ꀉꁯ ꊿꌠꋋꃅ “ꇉꇬ ꋠꀋꐥ; ꀋꌠ ꄉꇬ ꉺꄮ ꆅꐛ ꀜꐨ ꐡꑠ ꁱꌊ ꑌꌠ ꑳꆈ ꃅꑌ ꁍꇬ ꇓꐥ” ꄷ ꒀꃅ ꋍꀊꐚ ꑠ ꆹ ꄉꌠ ꑳꆀꅉꄉꉬꁧꌋꉬꁧꅇ ꁨꁮ ꒐ꃅ ꉺꏌꇈ ꐥꌠ ꄉꇬ, Jeremiah ꆹ “ꌋꉬꌠ ꉬꏾ ꑠ ꄿꉢ ꂿꃅ ꄿꉢ ꐚꋟꅉꐥ ꄉꌠ ꑳꁨ” ꄷ ꒀꃅ ꀋꎭ ꑍꂷ ꑴꀋꃅ ꑌꐥ, ꉈ Belteshazzar ꇬ “ꉢ ꑠ ꁨꋊ ꆀꁮ ꇭꀋꐥ” ꄷ ꒀꃅ, “ꑠꎔ” ꋍ “ꑠ ꊱꐛ ꅇꃅ ꑠ ꉢ ꇬ ꑞꋬꇬ ꁮꇭ ꄓꋋ ꑞꋬꇬ ꀋꂿꆹ ꋬꉆ ꑌꃅ ꑌꐥ, ꉈ” ꋍ “ꑠ ꁨꋊ ꆀꁮ ꇭꀋꐥ” ꄷ ꒀꃅ ꑌꐥꀋꉬ

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.

Ka nsima ka Gabriel deti yandi mbala ya ntete, Gabriel vandisaki Daniel na mabolongo ma yandi mpe na maboko ma yandi ma kafunguka. Na manima yandi pesaki Daniel nsiku ete yandi bakusa mambu yina yandi vandaka tubila mpe telama, mpi yandi salaki mpidina, ata mpidina yandi vandaka zakama. Na manima, Gabriel pesi Daniel luzayikisu ya mambu yina salamaka na kati ya bilumbu makumi zole na mosi ya mawa ma Daniel. Yandi monisaka ete, na manima ya kunwana na bantotila ya Persia bilumbu makumi zole na mosi, Michael kulumukaka na zulu mpiingila na mvita, mpi na manima Gabriel kwisaka sambu na kuvutula bisambu bya Daniel mpe na kusadisa Daniel kubakusa “mambu yina ta bwila bantu beno na bilumbu ya nsuka.” Ntangu Michael kulumukaka na zulu, Gabriel tindamaka sambu na kusobanina Daniel bilumbu ya nsuka.

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.

Gabrieli ka kulumbulula kwahe kwaakupihiwa kuli Danieli ku makumishilo a matangwa makumi avali na limwe a kulila, ayo, mu kutomoka kwa “layini ha layini” kwa Kusoloka kapetulu eleveni, kukwambulisha lwola luzehe Ezekieli, mu kapetulu thirty-seven, atuminawe kavali kuporofweta ku mafupa a bafwile, chiyehe kututula tuporofweto tuvali mu malembe avo. Chenzeka pashita Mikayele kuneha hasi kufuma mwilu no kusemuna mubili wa Mose, shimbu aleka kulumbununa na Satana mu mukanda wa Yuta. Danieli achili nakuya kukwatwa kandi kavali hanyima ha Gabriel kumuha kulola cha mweha cha matangwa a kulila.

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.”

Piştî ku Gabriyêl qediya, Danyêl, «rûyê xwe ber bi erdê ve kir, û bêdeng bû»; û paşê Mesîh bixwe «devên» Danyêl «dest lê da»; û hingê Danyêl «devê» xwe «vekir, axivî, û ji yê ku li ber min rawestiyabû re got: Ey axayê min, bi vê dîtinê êş û kederên min li ser min vegeriyan, û hêzek di min de nema maye. Ji ber ku çawa dikare xizmetkarê vî axayê min bi vî axayê min re biaxive? Çimkî ji bo min, di wê gavê de tu hêz di min de nema maye, û ne jî hewşek di min de maye.»

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.

Omulimu gwa kulora n’okwogera ne Kristo gukakkanya Danyeri n’okumussa mu nfuufu. Yali tasobola kwogera, era yandisigadde bw’atyo singa Kristo teyakwata ku mimwa gye, nga emimwa gya Isaaya bwe gyakwatibwako eryanda eryava ku kyoto.

We will continue this study in the next article.

Tuzaqhubeka lesisifundo esihlokweni esilandelayo.

“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.

“Yobu wa Isaya abaine ubusukulu n’ubuhangane bw’Umwami wiwe muri iryo yerekwa, yarengewe n’ukwiyumvamwo ubutungane n’ubweranda bw’Imana. Mbega ukuntu itandukaniro ryari rikaze hagati y’ugutungana kutagereranywa kw’Umuremyi wiwe n’inzira y’icaha y’abo, hamwe na we nyene, bari bamaze igihe kirekire babarirwa mu bantu batoranijwe ba Isirayeli na Yuda! Arataka ati: ‘Ndaragowe!’; ‘kuko ndazimanganye; kuko ndi umuntu afise iminwa ihumanye, kandi mba hagati mu bantu bafise iminwa ihumanye: kuko amaso yanje yabonye Umwami, Uhoraho Nyen’ingabo.’ Umurongo wa 5. Ahagaze, nk’uwuri mu muco wuzuye w’ukubaho kw’Imana imbere mu c’imbere c’aheranda, yaratahura yuko iyo arekwa n’ukutatungana kwiwe bwite n’ugukena ubushobozi kwiwe, atari gushobora na gatoyi kurangura ubutumwa yari yarahamagaweko. Ariko serafi yaratumwe kugira ngo amukureko amaganya yiwe kandi amubashishe ku bw’ubutumwa bwiwe bukomeye. Ikara rizima ryo ku gicaniro ryashizwe ku minwa yiwe, hamwe n’aya majambo ngo: ‘Ehe, iki gikoze ku minwa yawe; kandi ubugarariji bwawe bukuwemwo, n’icaha cawe kirahanaguwe.’ Hanyuma ijwi ry’Imana ryumvikana rivuga riti: ‘Nzotuma nde, kandi ni nde azoja ku bwacu?’ maze Isaya yishura ati: ‘Ndi hano; ntuma jewe.’ Imirongo ya 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.

“Umgeni wasezulwini wamyalela umthunywa owayelindile wathi, ‘Hamba, uyotshela lesi sizwe uthi, Nizakuzwa nokuzwa, kodwa ningaqondi; futhi nizakubona nokubona, kodwa ningananzi. Yenza inhliziyo yalesi sizwe ibe lukhuni, wenze izindlebe zaso zibe nzima, uvale amehlo aso; funa sibone ngamehlo aso, sizwe ngezindlebe zaso, siqonde ngenhliziyo yaso, siphenduke, siphiliswe.’ Amavesi 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?

“Bashikaji wa nabii ulikuwa wazi; alipaswa kuinua sauti yake katika kupinga maovu yaliyokuwa yametamalaki. Lakini aliogopa kuichukua kazi hiyo bila uthibitisho fulani wa tumaini. ‘Bwana, hata lini?’ aliuliza. Aya ya 11. Je, hakuna hata mmoja wa watu Wako wateule atakayepata kuelewa na kutubu na kuponywa?”

“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.

“مېنىڭ يەھۇدىيانىڭ يولدىن ئازغانلىرى ئۈچۈن كۆتۈرگەن روھىي يۈكى بىكارغا كۆتۈرۈلمەيتتى. ئۇنىڭ ۋەزىپىسى تامامەن مېۋىسىز بولۇپ قالمايتتى. بىراق نۇرغۇن ئەۋلادلار بويىچە كۆپىيىپ كەلگەن يامانلىقلار ئۇنىڭ دەۋرىدە يوقىتىلىپ بولالمايتتى. پۈتۈن ئۆمرى داۋامىدا ئۇ سەۋرچان، جاسارەتلىك بىر ئوقۇتقۇچى — ھالاكەتنىڭلا ئەمەس، ئۈمىدنىڭمۇ پەيغەمبىرى بولۇشقا تېگىش ئىدى. ئاخىرىدا ئىلاھىي مەقسەت ئەمەلگە ئاشقاندا، ئۇنىڭ تىرىشچانلىقىنىڭ ۋە خۇدانىڭ بارلىق سادىق ئەلچىلىرىنىڭ ئەمگىكىنىڭ تولۇق مېۋىسى كۆرۈنىدىكەن. بىر قالدۇق قۇتقۇزۇلىشى كېرەك ئىدى. بۇ ئىشنىڭ ۋۇجۇدقا كېلىشى ئۈچۈن، رەببىي ئىسيانكار مىللەتكە ئاگاھلاندۇرۇش ۋە يېلىنىش ئۇچۇرلىرىنىڭ يەتكۈزۈلۈشى كېرەكلىكىنى مۇنداق جاكارلىدى: ‘تاكى شەھەرلەر ئاھالەسىز خاراب بولۇپ كەتكىچە، ئۆيلەر ئادەمسىز قالغۇچە، زېمىن پۈتۈنلەي ۋەيران بولغۇچە، ۋە پەرۋەردىگار ئادەملەرنى يىراققا كۆچۈرۈپ، زېمىننىڭ ئوتتۇرىسىدا زور تاشلىۋېتىلىش بولغۇچە.’ 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.

“Abemidi bo bunene obwalikoma ku babo batali balapi,—olutalo, obusibe, okunyigirizibwa, okufiirwa amaanyi n’ekitiibwa mu mawanga,—ebintu ebyo byonna byali bya kujja, olwo abo abanditegedde mu byo omukono gwa Katonda asunguwadde basobole okukulemberwa okwenenya. Ebika ekkumi eby’obwakabaka obw’obukiikakkono byali bigenda mangu kusaasaanyizibwa mu mawanga era n’ebibuga byabyo bibeerenga matongo; eggye ezizikiriza ez’amawanga amagwira zaali za kuyoola ensi yaabwe enfunda n’enfunda; ne Yerusaalemi ku nkomerero yali ya kugwa, era ne Yuda atwalibwe mu busibe; naye Ensi ey’Okusuubiza teyali ya kulekebwa ddala emirembe gyonna. Okukakasa okw’omugenyi ow’omu ggulu eri Isaaya kwali kuti: ‘Munda mu yo mulibaamu ekitundu eky’ekkumi, Era kirikomawo, era kirirya: Ng’omuti gwa teil, era ng’omwoloola, Ebirimu byagwo bwe biba mu gwo, bwe gusuula amalagala gaagwo: Bwe kityo ensigo entukuvu eriba ebirimu byagwo.’ Olunyiriri 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.

“Mungu mūhĩrĩga wa kũhingio kwa muoyo wa Ngai ũrĩa wa mũthia nĩ warĩmũthithirie Isaia ngoro. No atĩa hĩndĩ ĩrĩa ũhoti wa thĩ wothe wĩgĩcokereria kũrĩ Juda? No atĩa hĩndĩ ĩrĩa mũtũmwo wa Mwathani agũthĩinwo na agũkanwo? Isaia nĩonire Mũthamaki, Mwathani wa ita; nĩaiguire rwĩmbo rwa aserafi, ‘Thĩ yothe nĩiyũrĩte riiri wake;’ aarĩ na kĩrĩkanĩro atĩ ndũmĩrĩri cia Jehova kũrĩ Juda ũrĩa wacokete nyuma ciagĩrĩrwo nĩ hinya wa Roho Mũtheru ũrĩa ũhoyagia ũhoro wa mehia; na mũnabii akĩheeo hinya wa wĩra ũrĩa warĩ mbere yake. Mstari wa 3. Thĩinĩ wa mũtugo wake mũnene na wa kĩeha, agendaga akũnyiitĩte kĩririkano kĩa kĩoneki kĩu. Mĩaka mĩrongo itandatũ kana makĩria nĩarũgamire mbere ya ciana cia Juda ta mũnabii wa ũtheri, akĩgĩa na ũrĩa wa njamba makĩria na makĩria thĩinĩ wa mahoya make ma ũhoro wa gũtũũra kwa kanitha kũrĩa gũka.” Athamaki na Anabii, 307–310.