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.”
ތިންވަނަ ޕްރޮކްސީ ވޯރާ ބެހޭ މި ބަޔާން، އެއީ ތޭރަވަނަ އާޔަތުން ފަނަރަވަނަ އާޔަތަށް ދައްކާފައިވާ ޙާލަތުގެ ރަމްޒުގެ ގޮތުން، މި އާޔަތްތަކަށް ކުރިން ކަންކަން ގެނެސް އައި ގޮތް އަޅުގަނޑުމެން ދެންނެވޭނެއެވެ. ދިހަވަނަ ބާބުގައި، ދާނިޔާލު އެނާގެ ފަހު ރުޔާ ލިބިގަނެއެވެ، އަދި އެގޮތުން އޭނާ ބޭރުންނާއި ތެރެއިންނާ ދެ ވެސް ނަބީވެރި ރުޔާތައް ދަންނަ މީހެއްގެ ގޮތުގައި ހިޔާލުކުރެވެއެވެ. “ދަބަރ” މި ހިބްރޫ ލަފުޒު، އޭގެ މާނައަކީ “ބަސް” ކަމަށް ވާއިރު، އެތަރުޖަމާ ކުރެވިފައިވަނީ “ކަމެއް” އެވެ. ނުވަވަނަ ބާބުގައި، ގެބްރިއޭލު ދާނިޔާލުއަށް ދެ ހާސް ތިން ސަތޭކަ ދުވަހުގެ ރުޔާ ދެނެގަނެދޭން އައި އިރު، “ދަބަރ” މި ހިބްރޫ ލަފުޒު ތަރުޖަމާ ކުރެވިފައިވަނީ “މައުޟޫޢު” އެވެ.
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.
Eyo, nggi vaa nogh te som piris, ghila yishi Gabriel, nggo maa hani te hanit no mbiir ken kwagh u dedoo, a yô a lu sha inyam i vaan vaa, a kôôr me mbakaa i hangev i u taver aor. A de me ior, a yila mngu u me, a nyor, Daniel, m va mlu yô tsôon sha u hen kwagh fan doo ga kpishi ve ga eren. Sha mtondo m ngu a lu ve yila, igbêr a hemba; kesi m va mlu yô takaa ngo u hen kwagh; sha ka iyo u lu a lu doo ga; kpishi ve ga, hen kwagh fan, kera dedoo ken kwagh u hanit. Daniel 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.
Nkɛlɛ Gabrieli ayɛɛ Daniele nkyerɛ sɛ “ɔnte asɛm no ase, na onsusuw anisoadehunu no ho no yiye,” Hebri asɛmfua “biyn” no na wɔkyerɛɛ ase sɛ “te ase,” na bio sɛ “susuw ho yiye.” Asɛmfua no kyerɛ adwene mu nsonsonoe a wɔyɛ. Gabrieli kyerɛɛ Daniele sɛ ɔnyɛ adwene mu nsonsonoe wɔ “dabar” a wɔkyerɛɛ ase sɛ “asɛm” ne “mareh” a wɔkyerɛɛ ase sɛ “anisoadehunu” no ntam. Sɛnea ɛbɛyɛ a Daniel betumi ate nkyerɛase a Gabrieli de maa no fa mfirihyia apem ahanu ne aduasa no nkɔmhyɛ ho no ase no, na ɛsɛ sɛ Daniel hu nsonsonoe a ɛda nkɔmhyɛ mu anisoadehunu a wɔda no adi sɛ “asɛm” ne nkɔmhyɛ mu “mareh” anisoadehunu no ntam. “Asɛm” no, a ɛyɛ “dabar,” a ɛkyerɛ asɛm anaa ɔsɛm no, gyina hɔ ma nkɔmhyɛ no mu abɔnten kwan, na “mareh” anisoadehunu no gyina hɔ ma nkɔmhyɛ no mu mfimfini kwan.
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.
Di kitabê Daniel beşa dehem de, rastiya yekem ku ji xwendekarê pêxemberiyê re tê eşkerekirin ev e ku Daniel gelê Xwedê di rojên dawî de temsîl dike, yên ku hem rêzikên hundirîn û hem jî rêzikên derve yên pêxemberiyê fam dikin.
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.
Na mwakah wa tatu wa Koreshi mfalme wa Uajemi, jambo moja lilifunuliwa kwa Danieli, ambaye jina lake liliitwa Belteshaza; nalo jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalifahamu jambo hilo, akawa na ufahamu wa maono. Danieli 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.
“ꯑꯗꯨꯗꯤ” ꯍꯦꯕ꯭ꯔꯨ ꯋꯥꯍꯩ “dabar” ꯑꯣꯏ, ꯑꯃꯁꯨꯡ “ꯃꯔꯦꯡ” ꯍꯥꯏꯕꯗꯤ “mareh” ꯃ꯭ꯔꯤꯡꯂꯣꯟꯗꯤꯡ ꯑꯣꯏ꯫ ꯄ꯭ꯔꯣꯐꯦꯠ ꯑꯃ ꯑꯣꯏꯅ, ꯗꯥꯅꯤꯌꯦꯜꯅ ꯂꯩꯔꯤꯕ ꯃꯍꯥꯛꯂꯤꯗꯤ ꯂꯥꯏꯔꯦꯝꯕꯒꯤ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯇꯥꯒꯤ ꯃꯤꯁꯤꯡꯕꯨ ꯃꯊꯛꯁꯤꯜꯂꯤ, ꯃꯗꯨꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯕ ꯃꯄꯨꯡ ꯑꯣꯏꯕꯗꯤ ꯑꯃꯥ ꯆꯥꯔꯤꯁꯨꯡ ꯃꯔꯤ ꯍꯖꯥꯔ ꯑꯗꯨꯅꯤ꯫ ꯁꯥꯏꯔꯁꯀꯤ ꯆꯥꯍꯤ ꯑꯍꯨꯝꯁꯨꯕꯅ ꯗꯥꯅꯤꯌꯦꯜꯕꯨ 1989ꯗꯥ, ꯑꯣꯏꯅ ꯑꯔꯣꯏꯕ ꯃꯇꯝꯗꯥ ꯍꯧꯔꯛꯄ ꯔꯤꯐꯣꯔꯝ ꯂꯥꯏꯅꯗꯥ ꯊꯝꯍꯜꯂꯤ꯫ “ꯃꯍꯥꯛ ꯅꯨꯃꯤꯠꯁꯤꯡ ꯑꯗꯨꯗꯥ,” 1989ꯒꯤ ꯍꯤꯁꯇꯣꯔꯤꯗꯒꯤ ꯌꯨꯅꯥꯏꯇꯦꯠ ꯁ꯭ꯇꯦꯠꯁꯇꯥ ꯂꯥꯛꯀꯗꯧꯔꯤꯕ ꯁꯟꯗꯦ ꯂꯣꯗꯥ ꯐꯥꯎꯕ ꯍꯤꯁꯇꯣꯔꯤꯕꯨ ꯃꯊꯛꯁꯤꯜꯂꯤ, ꯗꯥꯅꯤꯌꯦꯜ ꯆꯥꯕꯛ ꯑꯍꯨꯝ ꯄꯥꯟ ꯉꯝꯃꯤ꯫ ꯑꯃꯥ ꯆꯥꯔꯤꯁꯨꯡ ꯃꯔꯤ ꯍꯖꯥꯔꯒꯤ ꯔꯤꯐꯣꯔꯝ ꯂꯥꯏꯅꯗꯥ, ꯉꯝꯃꯤꯕꯒꯤ ꯃꯇꯝ ꯑꯁꯤ ꯔꯤꯚꯦꯂꯦꯁꯟ ꯆꯦꯞꯇꯔ ꯱꯱ꯒꯤ ꯑꯁꯤꯕ ꯁꯥꯈꯤ ꯑꯅꯤ ꯂꯝꯁꯤꯡꯗꯥ ꯁꯤꯕꯁꯨ ꯂꯩꯔꯤꯕ ꯑꯍꯨꯝ ꯅꯤꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯑꯍꯥꯜ ꯑꯃꯒꯤ ꯃꯇꯝꯕꯨ ꯃꯥꯔꯛ ꯇꯧꯏ꯫ ꯁꯣꯗꯣꯝ ꯑꯃꯁꯨꯡ ꯏꯖꯤꯞꯠꯀꯤ ꯑꯆꯧꯕ ꯁꯍꯔ ꯑꯗꯨꯒꯤ ꯂꯝꯁꯤꯡ, ꯃꯐꯝ ꯑꯗꯨꯗꯤ ꯏꯈꯣꯏꯒꯤ ꯄ꯭ꯔꯚꯨ ꯁ꯭ꯔꯥꯁꯤꯐꯥꯏ ꯇꯧꯈꯤꯕ ꯃꯐꯝ ꯑꯣꯏꯕ ꯑꯗꯨ, ꯑꯗꯨꯁꯨ ꯏꯖꯦꯀꯤꯌꯦꯜꯒꯤ ꯁꯤꯕ ꯁꯨꯡꯍꯣꯡ ꯌꯥꯝꯅ ꯍꯦꯛꯀꯩꯕ ꯔꯨꯁꯤꯡꯒꯤ ꯇꯝꯄꯥꯛ ꯑꯗꯨꯅꯤ꯫
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.
Mu sura ya cumi, Daniyeli ahindurwa asa n’ishusho ya Kristo, kandi akorwaho incuro eshatu mbere y’uko Gaburiyeli asobanura iyerekwa Daniyeli yabonye. Iryo yerekwa ryateje itandukaniro ry’amatsinda abiri y’abaramya. Ubutumwa bwiza bw’iteka ryose buri gihe butera kubaho kw’amatsinda abiri y’abaramya. Daniyeli yari ahagarariye itsinda ry’abaramya rigereranywa n’ibihumbi ijana na mirongo ine na bine, bitandukanye n’itsinda ryahunganye ubwoba ryatewe n’iryo yerekwa.
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.
Kapitulua hamar baino lehen, Gabriel hiru aldiz etorri zitzaion Danieli ikuskari bat interpretatzera. Zazpi eta zortzi kapituluetako ikuskarien interpretazioa eman zuen; haiek Bibliako profeziako erreinuak erakusten zituzten, bai haien agerpen politikoan (zazpigarren kapitulua), bai haien agerpen erlijiosoan (zortzigarren kapitulua). Ondoren, bederatzigarren kapituluan, Gabrielek bi mila eta hirurehun urteko profezia interpretatu zuen. Gabriel hamargarren kapituluan iristen da, bederatzigarren kapituluan osatu gabe utzi zen interpretazioa amaitzeko, eta bi gurtzaile motak sortu zituen ikuskarien interpretazioa Danieli emateko. Gero, hamalaugarren bertsoan, Gabrielek ikuskariaren ikuspegi orokor bat eskaintzen dio lehenik Danieli.
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.
Ndzi te sweswi ku ta ku tivisa leswi nga ta wela vanhu va wena emasikwini ya makumu; hikuva xivono xa ha ri xa masiku yo tala. 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.
Kristo ayele nu, akauuma vatu va kuabudu mu mavoko avali, valombola cina cikaya ku vantu va Nzambi mu bilumbu bia nsuka. Ulongoso wa bikapitu bia sambwadi ne bia nana, wa kala ulongoso wa mambu ma historia malombolwa mu kusanguka ne mu kuwila kwa bimfumu bia biprofeta bia Biblia, bu biafwanikiswa ne nyama ya kulya ne banyama ba nzo ya busantu, buli cimwe mu nzila yaso. Ulongoso wa kapitu ya uvwa, wa kala kukabula kwa malembe ne kwa mbote kwa bitumba bitiyana bia biprofeta bilombolwa mu kati ka biprofeta bia myaka nkama zivali ne nkama tatu. Mu nzila yeka, ayele ya Kristo wakuminyina mu kapitu ya dikumi yalombola cina cikaya ku vantu va Nzambi mu bilumbu bia nsuka. Kameso kwa Gabrieli kubanga ne lukanu lwa malembe lwa historia, luye lulinga ulongoso wa ayele ya Kristo wakuminyina, uvuluka Daniele nde mosi amuambila kale Daniele cina ulongoso uyo ulombola.
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.
Basi akamwambia, Je, wajua sababu ya kuja kwangu kwako? na sasa nitarudi kupigana na mkuu wa Uajemi; nami nitakapoondoka, tazama, mkuu wa Uyunani atakuja. Danieli 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.
Gabrieli anamkumbusha Danieli kwamba alikuwa amemwambia Danieli katika aya ya kumi na nne kwamba amekuja kumfahamisha Danieli yatakayowapata watu wa Mungu katika siku za mwisho, naye alitarajia Danieli aiweke taarifa ifuatayo ya historia ya unabii katika muktadha huo. Tangu siku ya kwanza alipoanza kuomboleza, Danieli alikuwa akitafuta ufahamu mahsusi.
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.
Ane aaliñi i taa jiꞌinɨ, “Kusikya, Daniel; vaa jiinɨ ñaꞌa xinaꞌan i setuꞌun ndee aꞌan nuu kivi, jiinɨ ñaꞌa xinaꞌan i saꞌa ndee maa o nuu Dios o, ni jiniꞌi tɨnɨ maa ñaꞌa nduu o, te yuhu vaa nde jiinɨ ñaꞌa nduu o. Kuaan, iya toꞌo nuu reino Persia kundaꞌaꞌa tɨnɨ yuhu uni xiko uvi kii; te koto vaa, Miguel, in iya yivi siki ndukuiya, kixi chindee yuhu; te yuhu kendoo yukan jiinɨ iya rey Persia.” Daniel 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.
Piştî sê hefteyên şîn û matema Danyêl, wî dîtina Mesîh dît; ku bi awayekî pêxemberî bi dîtina Mesîh a ku Yûhenna li Patmosê şahidî kiribû re hevaheng bû.
“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.
“Ngweng ula wa Bulelu ke ene a bonala go Daniele. Tlhaloso eno e tshwana le e Johane a neng a e newa fa Keresete a ne a senolwa mo go ene kwa Setlhaketlhakeng sa Patemose. Morena wa rona jaanong o tla mmogo le morongwa yo mongwe wa legodimo go ruta Daniele se se tla diragalang mo metlheng ya bofelo. Kitso eno e ne ya newa Daniele mme ya kwalwa ka tlhotlheletso ya semowa ka ntlha ya rona ba dikhutlo tsa lefatshe di re gorogetseng.”
“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.
“जगतक उद्धारकर्त्ता द्वारा प्रकाशित कएल गेल महान सत्य सभ ओहि सभक लेल छथि जे सत्यक खोज एहन करैत छथि जेना गुप्त धनक खोज कएल जाइत अछि। दानियेल वृद्ध पुरुष छलाह। हुनकर जीवनक समय एकटा अन्यजातीय राजदरबारक मोहिनी सभक बीच व्यतीत भेल छल, हुनकर मन एकटा महान साम्राज्यक कार्यसभ सँ बोझिल छल; तथापि ओ ई सभ छोड़ि क’ परमेश्वरक समक्ष अपन प्राणक्लेश करबाक लेल आ सर्वोच्चक अभिप्रायसभक ज्ञान प्राप्त करबाक लेल मुड़ैत छथि। आ हुनकर विनतीसभक उत्तरमे स्वर्गीय दरबारसभ सँ ओहि सभक लेल ज्योति संप्रेषित कएल गेल जे अंतिम दिनसभमे जीवित रहत। तखन हमसभ केतेक गम्भीरतापूर्वक परमेश्वरक खोज करबाक चाही, जाहिसँ ओ स्वर्ग सँ हमरा लग आनल गेल सत्यसभक बोध करबाक लेल हमर समझि खोलि दिअन।”
“‘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.’
“‘Nake Daniele liki mona nzozi yango; pamba te bato oyo bazalaki elongo na ngai bamonaki nzozi yango te; kasi kolenga monene ekweyelaki bango, boye bakimaki mpo na komibomba… Mpe makasi etikalaki lisusu kati na ngai te; pamba te kitoko na ngai ebongwanaki kati na ngai ekóma kobeba, mpe nabatelaki makasi te.’ Boye nde ekozala makambo oyo moto nyonso oyo asantisami solo akoleka. Soki botali na bango ya bonene, nkembo, mpe bobongi be ya Klisto ekómi polele koleka, bongo bakomona na polele mingi bolɛmbu mpe kozanga kobonga ya bango moko. Bakkozala na mposa ata moke te ya komilobela ete bazali na ezaleli ezangi lisumu; oyo emonanaki malamu mpe kitoko kati na bango moko ekomonana, na bokeseni na bopeto mpe nkembo ya Klisto, lokola kaka eloko ebongi te mpe oyo ekoki kobeba. Ezali tango bato bakabwani na Nzambe, tango bazali na botali oyo ezali polele moke mingi mpo na Klisto, nde balobaka ete, ‘Nazangi lisumu; nasantisami.’”
“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.’
“Gabrieli kisha akamtokea nabii, akamwambia hivi: ‘Ee Danieli, mtu mpendwa sana, yafahamu maneno ninayokuambia, usimame wima; kwa maana sasa nimetumwa kwako.’ Naye alipokwisha kunena neno hilo kwangu, nikasimama nikitetemeka. Kisha akaniambia, ‘Usiogope, Danieli; kwa maana tangu siku ya kwanza ulipotia moyo wako ufahamu, na kujinyenyekeza mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako.’”
“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.
“Lubaka lunene nki lwamoneshwa Daniele na Bukulu bwa Mazulu! Umo afwilishishe mushilo wakwe uwatantamuka, no kumulumbulula ukuti ipepo lyakwe lyumfwikile mu Mazulu, kabili ukuti, mu kusuka kuli ilyo pempelo ilyaipelesha, malaika Gabriele atuminwe ukuti akonkamishe umutima wa mfumu ya ku Persia. Uyo mutekanya alwishe ifyakukwata ifya Mupashi wa kwa Lesa mu nshita ya ma wiki yatatu ilyo Daniele alefunga no kupepa; lelo Umwana-mfumu wa mu Mazulu, malaika mukuru Mikaele, atuminwe ukuti apilibule umutima wa iyo mfumu iya mitwe ikalamba, ukuti atengepo icitapo icisuma kandi icakutemwa mu kusuka ipepo lya kwa Daniele.
“‘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.
“‘Û gava wî wan gotinên wi ji min re kirin, min rûyê xwe ber bi erdê ve kir, û ez lal bûm. Û va ye, yekî wek şiklê kurên mirovan lêvên min dest pê kir…. Û got, Ey mirovê gelek hezkirî, netirse: aşitî ji te re be; bihêz be, belê bihêz be. Û gava ku wi ji min re axivî, ez bihêz bûm, û gotim, Bila axayê min biaxive; çimkî te ez bihêz kirim.’ Ew rûmeta îlahî ya ku ji Danîêl re hat eşkerekirin ew qas mezin bû ku ew nikarî dîtina wê bibe. Paşê peyamnêrê Ezman ronahiya hebûna xwe veşart û ji pêxember re wek ‘yekî wek şiklê kurên mirovan’ xuya bû. Bi hêza xwe ya îlahî wî ev mirovê rastkarî û baweriyê bihêz kir, da ku peyama ku ji Xwedê ji wî re hatibû şandin bibihîze.”
“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.
“Danyeli alikuwa mtumishi mwaminifu wa Aliye Juu Zaidi. Maisha yake marefu yalijazwa na matendo mema ya utumishi kwa Bwana wake. Usafi wa tabia yake, na uaminifu wake usiotetereka, unalinganishwa tu na unyenyekevu wa moyo wake na toba yake mbele za Mungu. Tunarudia kusema, Maisha ya Danyeli ni kielelezo kilichovuviwa cha utakaso wa kweli.” 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.
Nguva ya Danieli katika sura ya kumi inawakilisha watu wa Mungu katika siku za mwisho, ambao, kama Danieli na Yohana, wanaelewa Ufunuo wa Yesu Kristo. Ufunguo wa kumweka Danieli katika historia ya kinabii ambamo uzoefu wake umo unategemea ukweli kwamba alikuwa katika maombolezo, na kwamba Mikaeli alitumwa mwishoni mwa zile siku ishirini na moja. Katika aya ya kwanza, Danieli anaandika kwamba alikuwa na ufahamu wa maono ya ndani na ya nje ya unabii. Kabla ya zile siku ishirini na moja Danieli alikuwa na ufahamu usiokamilika wa yale maono mawili, lakini kwa tafsiri ya Gabrieli, Danieli analifahamu kikamilifu “jambo” na “ono” kama mafunuo tofauti.
“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.’
“Wakati ulipokaribia mwisho wa ule utekwa wa miaka sabini, akili ya Danieli ilishughulishwa sana na unabii wa Yeremia. Akaona ya kuwa wakati ulikuwa umekaribia ambapo Mungu angewapa watu wake wateule jaribio lingine; naye kwa kufunga, kujinyenyekeza, na kuomba, akamsihi Mungu wa Mbinguni kwa niaba ya Israeli, kwa maneno haya: ‘Ee Bwana, Mungu mkuu na wa kuogofya, ushikaye agano na rehema kwao wakupendao, na kwao wazishikao amri zako’; tumefanya dhambi, na kutenda uovu, na kutenda maovu, na kuasi, naam, kwa kuyaacha maagizo yako na hukumu zako; wala hatukuwasikiliza watumishi wako manabii, waliosema kwa jina lako kwa wafalme wetu, na wakuu wetu, na baba zetu, na kwa watu wote wa nchi.’”
“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.
“Taláka maloba aya. Danyele kazali kosakola te bosembo na ye moko liboso ya Nkolo. Na esika ya koloba ete azali peto mpe mosantu, amimonisi elongo na bato ya Yisraele oyo bazali solo basumuki. Hikima oyo Nzambe apesaki ye elekaki mosika mingi hikima ya bato ya mayele ya mokili, ndenge pole ya moi oyo ezali kongenga na likoló na midi eleki kongenga ya monzoto ya bolembu koleka nyonso. Nzokande, kanisá libondeli oyo ebimi na bibebu ya moto oyo Likoló epambolaki mingi boye. Na komikitisa monene, na mpisoli, mpe na kobukana ya motema, abondeli mpo na ye moko mpe mpo na bato na ye. Afungoli molimo na ye liboso ya Nzambe, azali koyambola bosɔtɔ na ye moko, mpe koyeba bonene mpe nkembo ya Nkolo.”
“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:
“Ubikabire n’ubushyuhe bungana iki ni vyo biranga ugusenga kwiwe! Araza ariyegereza Imana kurushiriza no kurushiriza. Ukuboko kw’ukwizera kuradugwa kugira ngo gufate amasezerano adahera y’Isumbavyose. Ubugingo bwiwe buriko burarwana mu mubabaro mwinshi. Kandi afise ikimenyamenya c’uko ugusenga kwiwe kwumviswe. Yumva yuko intsinzi ari iye. Iyaba twe nk’ubwoko twosenga nk’uko Daniyeli yasenze, kandi tukarwana nk’uko yarwanye, twicisha bugufi imbere y’Imana mu bugingo bwacu, twobona inyishu zigaragara ku vyo twasabye nk’izahawe Daniyeli. Nimwumve ingene ashikiriza urubanza rwiwe mu rukiko rwo mw’Ijuru:”
“‘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.’
“‘Ewi Mungu wangu, tega sikio lako, usikie; fumbua macho yako, uone ukiwa wetu, na mji uitwao kwa jina lako; kwa maana hatuletei mbele zako dua zetu kwa sababu ya haki zetu, bali kwa sababu ya rehema zako kuu. Ee Bwana, sikia; Ee Bwana, samehe; Ee Bwana, sikiliza na kutenda; usikawie, kwa ajili yako mwenyewe, Ee Mungu wangu; kwa maana mji wako na watu wako huitwa kwa jina lako. Nami nilipokuwa nikisema na kuomba, na kuungama dhambi yangu na dhambi ya watu wangu, … yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akirushwa kwa kasi ya upesi, aliniguza karibu na wakati wa sadaka ya jioni.’
“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.
“Danyeli ya kusoka iri kùfúma, mwanjelo Gabuliele eíza na mbílo ukufuma mu matololo a mu igulu, pakumweba ukuti mapepo yakwe nayomfwa no kwasuka. Uyu mwanjelo wa maka atumine ukumupeela ubwingi no kwishiba,—ukumusokolela ifisungu fya imyaka iileisa. Efyo, ilyo Danyeli alefwaya n’ukukoselesha ukwishiba no kumvwisisa icine, aletwalilwe mu bulunda na mutumwa wa mu Igulu watuminwe.”
“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.
“Munthu wa Mulungu wakaŵa kuromba, kuti chara waka kuti wapoke makhumbiro gha chimwemwe, kweni kuti wamanye khumbo la Chiuta. Ndipo wakakhumbanga kumanya uku, chara waka chifukwa cha iye yekha, kweni chifukwa cha ŵanthu ŵake. Mthwalo wake ukuru ukaŵa pa Israyeli, awo, mu ng’anamuro lakufikapo chomene, ŵakaŵavya kusunga dango la Chiuta. Wakuzomera kuti masuzgo ghawo ghose ghawira pa iwo chifukwa cha kwananga kwawo dango lituŵa ilo. Wakuti, ‘Tananga, tachita uheni kwambiri…. Chifukwa cha kwananga kwithu na chifukwa cha maubudi gha ŵadada ŵithu, Yerusalemu na ŵanthu ŵinu ŵazgoka chinthu chakusekerereka kwa wose awo ŵali kutizingilizga.’ Ŵakaluza chikhalidwe chawo chapadera, chituŵa, nga mbanthu ŵakusankhika ŵa Chiuta. ‘Sono ntheura, A Chiuta ŵithu, pulikani lurombo lwa muteŵeti winu, na maŵeyelero ghake, ndipo pangiskani maso ghinu ghaŵalire pa malo ghinu ghakupatulika agho ghazgoka ghachisokero.’ Mtima wa Danieli ukuzgokera, na chilakolako chikuru, ku malo ghakupatulika gha Chiuta agho ghazgoka ghachisokero. Wakumanya kuti vinthu vyake vingaweleraso ku makora pera para Israyeli wazamkung’anamuka pa kwananga kwake dango la Chiuta, na kuŵa wakujiyuyura, wakugomezgeka, na wakupulikira.
“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.
“Ku-jibu dua yake, Daniel hakupokea tu nuru na kweli ambayo yeye na watu wake waliihitaji zaidi sana, bali pia maono ya matukio makuu ya wakati ujao, hata kufikia kuja kwa Mkombozi wa ulimwengu. Wale wanaodai kwamba wametakaswa, ilhali hawana shauku ya kuyachunguza Maandiko, wala kung’ang’ana na Mungu katika sala ili wapate ufahamu ulio wazi zaidi wa kweli ya Biblia, hawajui utakaso wa kweli ni nini.
“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.
“Bose abemera n’omutima Ekigambo kya Ruhanga baryehurira enjara n’inyota y’okumanya okukunda kwe. Ruhanga niwe muremyi w’amazima. Ashemeza okutegeera okwiragiremu ekicucu, kandi aha omuntu amaani g’obwenge kugira ngu akwate kandi ategeere amazima agu ayorekere.”
“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.
“Danyeli akavovokela na Kalunga. Eulu davamukukuluka kumeso kovosi. Kaha kuzunduka chaunene chavamupile chahashile kulovoka mu kuhetekela pamo na kulonda chikumbechila chivene. Ikiye kavulukileko, nge omu navavavulu valinga lelo, nge kacheshi na mulonga kana twafwelela yami, etu tuli vene vaka-kwoloka, kaha tunangula Yesu. Zangi ya vene ya Yesu nayitwaminyina ku kulihula chachinene kaha chakukwata ngolo, mwomwo ya yina vene mbutu yitwitawa nge muchano. Kilishitu akalombelele nge vavanangula vendi vavalongesemo mu muchano. Ou ali na unene wa kuhwima mwomwo ya kutonda kulinga kulonda muchano na kuviza cha muchima pamo na kulomba, mwiza kusalila kupwa nakuhokoka yize nayikakumisa mwono wendi.”
“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.’
“Nakom ne ai khitna Gabriel ni lenglek khan, profet Daniel in thuhilhna belam a laan thei non; ahin kum tawmkhat nungah, a bukimlohna lamte thu belam hriatbe duh tawhin, Pathian hnengah eng leh finna zawngin amah a inpe leh ta. ‘Chumi hun lai chuan kei Daniel ka tapin ka lungngai a, kar thum chhung vek. Changnuam ka ei lo va, sa leh uain ka ka-ah a lut hek lo, ka thihnuai pawh ka hnih lo bawk…. Chutah ka mit ka han chhuah a, ka en a, ngaihtuah rawh u, puan varin inthuam mi pakhat, a kawngkhak chu Uphaz rangkachak tha takin vawihin a awm a. A taksa chu beril anga langin, a hmel chu kawlphei anga langin, a mit chu mei vam anga ni a, a ban leh a ke chu dâr tihfai ber anga langin, a thute aw chu mipuite aw anga a ni.’
“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.
“Ọ bụghị onye dị ala karịa Ọkpara Chineke ka pụtara ìhè n’ihu Daniel. Nkọwa a yiri nke Jọn nyere mgbe e kpughere Kraịst nye ya n’Agwaetiti Patmos. Onye-nwe-ayi ugbu a na-abịa ya na ozi ọzọ nke eluigwe iji kuziere Daniel ihe ndị ga-eme n’ụbọchị ikpeazụ. E nyere Daniel ihe ọmụma a, a dekwara ya site n’mmụọ nsọ n’ihi anyị ndị nsọtụ ụwa bịakwasịrị.” 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.
Ebisirizibwa nti Gabulyeri, “omubaka wa mu ggulu eyatumikiddwa,” kye yali aleetera Danyeri, kyali kumaliriza okw’okunnyonnyola kwe yali atandise okuwa Danyeri mu ssuula ey’omwenda. Enkola ey’“olunyiriri ku lunyiriri,” yeetaaga nti tugatte awamu okw’okunnyonnyola n’embeera ezikwatagana n’essuula ey’omwenda n’ey’ekkumi, tusobole okugabanya obulungi ekifaananyi eky’obunnabbi. Mu kunnyonnyola kuno mwe bigambo ebyolesebwa eby’emigga Ulai ne Hidekeri byegattira.
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.
Danyeli aelewa kutokana na vitabu vya Yeremia na vya Musa kwamba ukombozi wa watu wa Mungu ulikuwa umekaribia. Kwa kufanya hivyo, Danyeli anawawakilisha watu wa Mungu wa siku za mwisho wanaofahamu kwamba ukombozi wa mwisho wa watu wa Mungu umekaribia. Watu hao wa siku za mwisho watatambua kwamba wametawanywa kiroho, kama anavyowakilisha Danyeli, yeye ambaye alikuwa ametawanywa katika utumwa wa kifungo cha miaka sabini huko Babeli. Kisha wataelewa kwamba wao, kama Danyeli, lazima waonyeshe mwitikio kwa hali yao ya kutawanyika unaopatana na tiba inayowakilishwa na “nyakati saba” za Mambo ya Walawi sura ya ishirini na sita.
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.
Khilengandelo kya kwiyomba, kyene kimelekanisha ni Daniele, kyoso kiyanzekela ni mputu yatongolwe mu Balebitika makumi avali na mutanda, kyo kika mona mu mazuba akusongo, bantu ba Nzambi ba mazuba akusongo bakadi beno mu didilu di mambu mu ntangu ya kuswaswana. Ntangu yoyo isuka pana Mikayele, mwanjelo munene, akulumuka.
We will continue this study in the next article.
Twesiya kuenderera mberi nechidzidzo ichi muchinyorwa chinotevera.
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.
Û hûn ê di nav netewan de winda bibin, û welatê dijminên we dê we bixwe. Û yên ku ji we mayin, dê di nav welatên dijminên we de ji ber neheqiya xwe hêsir bibin; û her weha bi neheqiyên bav û kalên xwe re dê bi wan hêsir bibin. Ger ew neheqiya xwe û neheqiya bav û kalên xwe, bi xiyaneta ku li dijî min kirine, îtiraf bikin, û jî ku li dijî min bi dijberî re meşiyane; Û ez jî li hember wan bi dijberî re meşiyam, û wan anîme welatê dijminên wan; ger wê demê dilên wan ên netehsînkirî were xwar kirin, û ew wê demê cezayê neheqiya xwe qebûl bikin: Hingê ez ê peymana xwe bi Aqûb re bîr bînim, û peymana xwe bi Îshaq re jî, û peymana xwe bi Îbrahîm re jî ez ê bîr bînim; û ez ê welatê wan bîr bînim. Welat jî dê ji wan vala bimîne, û dê şemîyên xwe bibîne, dema ku bê wan xerab û vala dikeve; û ew ê cezayê neheqiya xwe qebûl bikin: ji ber ku, belê ji ber ku, wan dadweriyên min heqîr şopandine, û canê wan ji qanûnên min nefret kiriye. Lêbelê bi tevahî vê yekê re, gava ku ew li welatê dijminên xwe bin, ez ê wan netavêjim û ez ê ji wan nefret nekim, da ku wan bi tevahî tune bikim û peymana xwe bi wan re bişkînim: çimkî ez Xudanê Xwedayê wan im. Lê ez ê ji bo wan peymana bav û kalên wan bîr bînim, yên ku min li ber çavên netewan ji welatê Misrê derxistibûn, da ku ez bibim Xwedayê wan: ez Xudan im. Lewiyan 26:38–45.