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.
Negore rechitatu rokutonga kwaKoreshi mambo wePezhiya, shoko rakazarurirwa kuna Dhanieri, uyo ainzi Bheriteshazari; uye shoko racho rakanga riri rechokwadi, asi nguva yakatarwa yakanga iri refu; akanzwisisa shoko racho, uye akava nokunzwisisa kwechiratidzo. Mumazuva iwayo ini Dhanieri ndakanga ndichichema mavhiki matatu azere. Handina kudya chingwa chinonaka, nyama kana waini hazvina kupinda mumuromo mangu, uye handina kuzvizora mafuta zvachose, kusvikira mavhiki matatu azere apera. Zvino nezuva ramakumi maviri namana romwedzi wokutanga, ndakanga ndiri pamahombekombe erwizi rukuru, runonzi Hidekieri. Dhanieri 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.
Mukati mezuva nhatu nehafu dzokufananidzira dzaZvakazarurwa chitsauko chegumi nerimwe, apo zvapupu zviviri zvakafa zviri mumugwagwa, “chinhu” chinoratidzwa kuna Bheriteshazari. Akanga ambonzwisisa “chiratidzo” (mareh), nokuti muchitsauko chechipfumbamwe, Gabhurieri akanga atouya akamupa kunzwisisa kwechiratidzo ichocho.
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.
Zvirokwazvo, ndichiri kutaura mukunyengetera, kunyange murume Gabhurieri, wandakanga ndamboona muchiratidzo pakutanga, achikurumidzwiswa kubhururuka nokukurumidza, akandibata panguva yechibayiro chamadekwana. Akandizivisa, akataura neni, akati, Iwe Danieri, zvino ndabuda kuti ndikupe unyanzvi nokunzwisisa. Pakutanga kwekukumbira kwako, murayiro wakabuda, uye ini ndauya kuzokuratidza; nokuti unodiwa zvikuru; naizvozvo nzwisisa nyaya iyi, ufunge pamusoro pechiratidzo. Danieri 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.
“Muthu Gabhiriyeli, uyo” Dhanyeri “waakamuona muchiratidzo pakutanga,” ari kureva “chazon,” chiratidzo chenhoroondo yechiporofita, icho chaireva Gabhiriyeli achidudzira Dhanyeri chiratidzo choushe huri muuporofita hweBhaibheri muchitsauko chechisere. Asi “chiratidzo,” icho Dhanyeri akanga ava kunzi afungisise muchitsauko chechipfumbamwe, chaiva “mareh,” chiratidzo chokuonekwa. Ipapo Gabhiriyeli anopa Dhanyeri kuparadzaniswa kwenhoroondo yechiporofita chamakore ane zviuru zviviri namazana matatu.
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.
Chitsauko chepfumbamwe chakazadziswa mugore rokutanga raDhariyasi. Apo Bheriteshatsari anoti “akanzwisisa chiratidzo,” “mugore rechitatu raKoreshi,” akanga anzwisisa “mareh,” chiratidzo, kwamakore maviri. Zvakasvika pakunzwisiswa naBheriteshatsari “pamazuva iwayo” okuchema zvaiva “chinhu,” iro riri izwi rechiHebheru rinoti “dabar,” uye chakanga chakareba, nokuti nguva yakatarwa yaiva makore zviuru zviviri namazana mashanu namakumi maviri.
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.
Danyeli akanga atonzwisisa kare chimwe chikamu che“chinhu” ichi, nokuti akanga achiita munyengetero weRevhitiko 26 muchitsauko chepfumbamwe, uye ndiwo munyengetero we“chinhu” ichi. Pakava nechiedza chakawedzerwa pamusoro pe“nguva nomwe,” icho Bheriteshazari akazosvika pakunzwisisa mukati memazuva makumi maviri nerimwe okuchema, uye kuwedzera kwechiedza pamusoro pe“nguva nomwe” mukati mamazuva iwayo okuchema, kwaimiririra nechiratidzo kuwedzera kwechiedza pamusoro pe“nguva nomwe” muna 1856. VaMilleritewo vakanga vatoziva kare nezve“nguva nomwe,” nokuti vakanga vakaizivisa, asi kwaiva nechiedza chakawedzerwa chaifanira kuvaedza panguva chaiyo yenhoroondo yavo yavakabva mubato reFiradherfia vachipinda mubato reRaodhikia.
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.
Mazuva okuchema kwaBheteshazari anofambirana nenhoroondo yechiporofita yenguva iyo kufamba kweFiradherufiya kwakapinduka kuchiva kufamba kweRaodhikia muna 1856, uyezve kuchiva kereke yeAdventista yeRaodhikia muna 1863. Zvose zviri zviviri, nhoroondo yaBheteshazari neyevaMillerite yokuwedzerwa kwechiedza pamusoro pe“nguva nomwe,” zvinopindirana nekupinduka kwekufamba kweRaodhikia kwengirozi yechitatu kuchienda kukufamba kweFiradherufiya kwevane zana namakumi mana nezvina ezviuru, uye mumazuva okuchema, ayo ari panguva yokumirira, apo chiedza chakawedzerwa pamusoro pe“nguva nomwe,” chaifanira kuzarurwa.
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 anomirira zvose zviri zviviri mutumwa nesangano. Mumazuva okuchema kwake mutumwa anofanira kunzwisisa “chinhu” ichocho, chinova Chokwadi, uye ipapo anofanira kuisa “chinhu” ichocho pamberi pesangano, kana Mikaeri amutsa zvapupu zviviri muna 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.”
Izwi lesiHebheru elithi “mareh” (umbono wokubonakala kukaKristu), uDanyela achazwa njengolizwisisayo evesini lokuqala, livezwa izikhathi ezine embonweni wokugcina kaDanyela. Kabili lihunyushwa ngokuthi “umbono,” kanti kabili lihunyushwa ngokuthi “ukubonakala.” Ngokokuqala uDanyela asebenzisa leli zwi evesini lokuqala, ukhomba ukuthi wayewuqonda “umbono,” kodwa ezinye izikhombo ezintathu ziveza uDanyela ehlangabezana nombono. Evesini lesithupha, ubuso bukaKristu babunjengoku “kubonakala” kombani.
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.
Pa tsiku la makumi awiri ndi anayi la mwezi woyamba, pamene ndinali m’mbali mwa mtsinje waukulu, umene ndi Hidekeli; pamenepo ndinakweza maso anga, ndipo ndinaona, taonani, panali munthu wina wobvala bafuta, ndipo m’chiuno mwake munali lamba wa golide woyengedwa wa Uphazi: thupi lake linakhala ngati berulo, nkhope yake ngati maonekedwe a mphezi, maso ake ngati nyale za moto, mikono yake ndi mapazi ake ngati mtundu wa mkuwa wopukutidwa, ndipo mawu ake anali ngati mawu a khamu lalikulu. Ndipo ine Danieli ndekha ndinaona masomphenyawo; pakuti amuna amene anali nane sanaone masomphenyawo; komabe kunawagwera kunjenjemera kwakukulu, kotero kuti anathawa kukabisala. Chifukwa chake ndinatsala ndekha, ndipo ndinaona masomphenya aakulu amenewa, ndipo munalibe mphamvu yotsala mwa ine; pakuti kukongola kwanga kunasanduka mwa ine kuwonongeka, ndipo sindinasunge mphamvu iliyonse. 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 neno lingine la Kiebrania linalotafsiriwa kuwa “ono,” ambalo tutalishughulikia baada ya kuweka wazi baadhi ya sifa za neno la Kiebrania “mareh.” Katika aya zilizotangulia ni neno “sura” ambalo ndilo neno la Kiebrania “mareh.” Neno hilohilo limetafsiriwa kuwa “ono” katika aya ya kumi na sita. Katika aya ya 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.
Zvino, tarira, umwe wakanga akafanana nomufananidzo wavanakomana vavanhu akabata miromo yangu; ipapo ndakashamisa muromo wangu, ndikataura ndichiti kuna iye wakanga amira pamberi pangu, Ishe wangu, nokuda kwechiratidzo marwadzo angu andiwira, uye handina kusara nesimba. Danieri 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 rechiHebheru rakashandurwa richinzi “sorrows” rinoreva hinji, uye “chiratidzo” chokuonekwa kwaKristu chakaonekwa naDanieri mundima iyi chakashandura hinji. “Hinji” muchiprofita inomirira nzvimbo yokutenderuka.
“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.
“Mayobzga a ku balelwa mu matole y’ebyahise; kandi abantu boona barikuhamibwa kubetegyerereza, kugira ngu boona basobore kwetegyereza ngu Ruhanga akora omu mirongo niyo emwe hati nk’oku abaire akora ebiro byona. Omukono gwe gurabikwa omu murimo gwe n’omu mahanga hati, nk’oku gubaire gurabikwa ebiro byona okwiha obu engiri yatandikire kubuurirwa Adamu omu 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.
“Alimu ni vipindi ambavyo ni nyakati za mageuko katika historia ya mataifa na ya kanisa. Katika majaliwa ya Mungu, nyakati hizi mbalimbali za hatari zinapowadia, nuru ya wakati huo hutolewa. Ikiwa inapokelewa, kunakuwa na maendeleo ya kiroho; ikiwa inakataliwa, basi hufuata kuzorota kwa kiroho na kuvunjikiwa imani. Bwana katika neno Lake ameifunua kazi ya kusonga mbele ya injili kama ilivyotekelezwa zamani, na jinsi itakavyokuwa wakati ujao, hata kufikia pambano la mwisho, ambapo mawakala wa kishetani watafanya mwendo wao wa mwisho wa ajabu.” 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.
Vhesi ḽa fumalirathi ḽi imela tshifhinga tsha phetoho kha ḓivhazwakale ine Belteshazzar a khou i imela. Ndi tshifhinga tsha phetoho kha ṋanga ya Republican (lushaka) na kha ṋanga ya Protestant (kereke) nga u ralo. Ḽi imela khakhathi, nahone ḽi imela henefho he tshedza tsha vhuṱhogwa tsha u khethea tshaṋetshedzwa hone kha iyo ḓivhazwakale. Tshifhinga tsha phetoho kha Daniele tsho itea musi Daniele o no “kwamiwa,” lwa vhuvhili kha luraru. Daniele o vha a tshi ḓo kwamiwa luraru, nahone lwa vhuvhili he a kwamiwa ngaho, ho vha hu tshifhinga tsha phetoho kha Daniele, nahone itsho tshifhinga tsha phetoho tsho vha tshi tsha vhuvhili kha zwiṅwe zwifhinga zwiraru zwe Daniele a vhona bono ḽa “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.
Zvino, tarira, mumwe akanga akafanana nomufananidzo wavanakomana vavanhu akabata miromo yangu; ipapo ndakashamisa muromo wangu, ndikataura, ndikati kuna iye akanga amire pamberi pangu: Haiwa, ishe wangu, nokuda kwechiratidzo kusuwa kwangu kwauya pamusoro pangu, uye handina kusara nesimba. Danieri 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.
අපි ඉක්මනින් එම ස්පර්ශ තුන පිළිබඳව සලකා බලමු. දානියෙල් විසින් “mareh” යන වචනය භාවිත කළ අවස්ථා හතරෙන් පළමු අවස්ථාව වූයේ, තමන් දර්ශනය තේරුම්ගත් බවට ඔහු දුන් සාක්ෂියයි; අවසාන සඳහන් කිරීම් තුනෙන්, ඔහු සැබවින්ම එම පෙනුම දුටු විට ලැබූ අත්දැකීම හඳුනා දක්වයි. එම පෙනුමේ දර්ශනය ඔහු හඳුනා දක්වන තුන්වන අවස්ථාව දහඅටවන පදයේය; එහිදී ඔහු තුන්වන වරට ස්පර්ශ කරනු ලබයි.
Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.
Kandi akauyazve ndokundibata mumwe akanga akafanana nechitarisiko chomunhu, akandisimbisa. Danieri 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.
Pa kubata kwechipiri, mundima yechigumi nechitanhatu, uko kuri kurehwa kwechipiri kwechiono che“marah,” simba rake rinopera, asi pakubata kwechitatu, simba rake rinodzorerwa. Mundima dzechigumi, chegumi nechitanhatu, nechegumi nesere Danieri anobatwa. Mundima yechitanhatu, Danieri anoona kuonekwa kwaKristu, uyezve Gabrieri, uye mundima yechigumi, Gabrieri anobata Danieri kekutanga.
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.
Ipapo ndipo ndakasimudza meso angu ndikatarira, zvino tarira, mumwe murume akanga akapfeka micheka yerineni, chiuno chake chakanga chakasungwa negoridhe rakanaka reUfazhi. Muviri wake wakanga wakaita seberiri, uye chiso chake chakanga chakafanana nokupenya kwemheni; meso ake akanga akaita semwenje yomoto, maoko ake netsoka dzake zvakanga zvakafanana noruvara rwendarira yakakwenenzverwa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu. Ini Dhanieri ndoga ndakaona chiratidzo ichocho; nokuti varume vakanga vaneni havana kuona chiratidzo chacho; asi kudedera kukuru kwakavawira, zvokuti vakatiza kuti vandozvivanza. Naizvozvo ndakasara ndiri ndoga, ndikaona chiratidzo chikuru ichi, uye handina kusarirwa nesimba mandiri; nokuti kunaka kwangu kwakashanduka mukati mangu kukava kuora, uye handina kuramba ndine simba.
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.
Asi ndakanzwa inzwi ramashoko ake; zvino ndakati ndichinzwa inzwi ramashoko ake, ndikawira muhope huru nechiso changu pasi, chiso changu chakatarira muvhu. Zvino tarirai, ruoko rwakandibata, rukandisimudza pamabvi angu nepazvanza zvamaoko angu. Iye akati kwandiri, Iwe Danieri, munhu anodikanwa zvikuru, nzwisisa mashoko andinotaura kwauri, umire wakatwasuka; nokuti ndatumwa kwauri zvino. Zvino wakati ataura shoko iri kwandiri, ndakamira ndichidedera. Ipapo akati kwandiri, Usatya, Danieri; nokuti kubva pazuva rokutanga rawakaisa moyo wako pakunzwisisa, nokuzvininipisa pamberi paMwari wako, mashoko ako akanzwikwa, uye ndauya nokuda kwamashoko ako. Asi muchinda woumambo hwePersia akandidzivisa mazuva ana makumi maviri nerimwe; asi tarirai, Mikaeri, mumwe wavachinda vakuru, akauya kuzondibatsira; uye ndakaramba ndiripo navamambo vePersia. Zvino ndauya kuzokunzwisisa zvichawira vanhu vako pamazuva okupedzisira; nokuti chiono ichi chichiri chamazuva mazhinji. Danieri 10:5–14.
Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.
Hinu m’vesi regumi nenhanhatu, Danieri anobatwa kechipiri, paanenge aona chiratidzo chaKristu.
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.
Akati anditaurira mashoko akadaro, ndakatarira chiso changu pasi, ndikava mbeveve. Zvino tarirai, mumwe akanga akafanana navanakomana vavanhu akabata miromo yangu; ipapo ndakashamisa muromo wangu, ndikataura, ndikati kuna iye akanga amira pamberi pangu, Ishe wangu, nokuda kwechiratidzo ichi marwadzo angu andiwira, uye handina kusara nesimba. Nokuti muranda waishe wangu uyu angataurirana seiko naishe wangu uyu? Nokuti kana ndiri ini, pakarepo hapana simba rakasara mandiri, uye hakuna kufema kwasara mandiri. Danieri 10:15–17.
Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.
Na kona Daniel uyakhunjuzwa okwesitsatfu, lapho kubonakala khona Gabriyeli, hhayi Khristu.
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.
Ipapo ndipo pakauya zvakare mumwe akanga akafanana nechimiro chomunhu, akandibata, akandisimbisa, akati, Haiwa iwe munhu anodiwa zvikuru, usatya; rugare ngaruve kwauri; simba, hongu, iva nesimba. Zvino wakati achitaura neni, ndikasimbiswa, ndikati, Ishe wangu ngavataure; nokuti mandisimbisa. Ipapo akati, Unoziva here chandakauyira kwauri? zvino ndichadzokera kundorwa nomuchinda wePezhiya; uye kana ndaenda, tarira, muchinda weGirisi achauya. Asi ndichakuratidza zvakanyorwa murugwaro rwechokwadi; uye hakuna anondibatsira pazvinhu izvi, kunze kwaMikaeri, muchinda wenyu. Danieri 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.
Danieri anobatwabatwa katatu, uye kekutanga nechikamu chechitatu anobatwabatwa nomutumwa Gabhurieri. Panguva yechipiri yaanobatwabatwa, anobatwa naKristu. Danieri akashandisa izwi rimwe chete rechiHebheru kanokwana kana, asi kekutanga pamana iwayo, mundima yokutanga, akanga achitaura kuti akanzwisisa “chiratidzo.” Kunzwisisa chokwadi kunokosha, asi hakuna kufanana nokuchisangana nacho pachako, sezvaakachiita pane dzimwe nguva nhatu.
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.
Apo mazuva aDanieri okupfidza kwake apera, akapiwa chiitiko chechiratidzo icho chaakanga atonzwisisa mazuva iwayo okupfidza kwake asati apera. Chiitiko ichocho chinoumbwa nematanho matatu, anomiririrwa nokubata katatu. Kubata kwokutanga nokwokupedzisira kwakaitwa naGabrieri, uye kubata kwepakati kwakaitwa naKristu. Kubata kwokutanga nokwokupedzisira kwaiva mavara okutanga nokokupedzisira ealfabheti yeChiHebheru. Padanho rechipiri iroro, Danieri anoziva chimiro chake somutadzi anopanduka pamberi paIshe wake, naizvozvo kubata kwepakati kunomiririra kupanduka, sokunomiririrwa netsamba yegumi nenhatu yealfabheti yeChiHebheru.
“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.’
“Asi Petro zvino akanga asingacherechedzi zvikepe kana mutoro wazvo. Chishamiso ichi, kupfuura chimwe nechimwe chaakanga ambobvira aona, kwaari chakanga chiri kuratidzwa kwesimba roumwari. Muna Jesu akaona Mumwe aibata zvisikwa zvose pasi pehutongi Hwake. Kuvapo kwohuMwari kwakafumura kusachena kwake. Rudo kumudzidzisi wake, kunyadziswa nokuda kwokusatenda kwake, kutenda nokuda kwokuzvideredza kwaKristu, uye kupfuura zvose, kunzwa kusachena kwake pamberi poutsvene husingaperi, zvakamukunda. Pava paya shamwari dzake dzichisimbisa zvakanga zviri mumambure, Petro akawira patsoka dzoMuponesi, achidanidzira achiti, ‘Ibvai kwandiri; nokuti ndiri munhu anotadza, Ishe.’”
“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.
“Yaiva ndiko kuvapo kumwe chete kweutsvene hwaMwari kwakaita kuti muporofita Danieri awire pasi somunhu akafa pamberi pomutumwa waMwari. Iye akati, ‘Kukwana kwangu kwakashanduka mukati mangu kukava kuora, uye handina kusara nesimba.’ Saizvozvowo, Isaya paakaona kubwinya kwaShe, akadanidzira achiti, ‘Ndine nhamo ini! nokuti ndaparara; nokuti ndiri munhu wemiromo isina kuchena, uye ndinogara pakati pevanhu vemiromo isina kuchena; nokuti meso angu aona Mambo, Jehovha wehondo.’ Danieri 10:8; Isaya 6:5. Hunhu hwomunhu, pamwe chete noushayi hwahwo nesinhi yarwo, hwakaiswa mukupesana nokukwana kweuMwari, uye iye akazviona asina kukwana chose uye asiri mutsvene. Ndizvo zvazvakava kune vose vakapiwa kuona ukuru noumambo hwaMwari.”
“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.
Petro wakadanidzira achiti, “Ibva kwandiri; nokuti ndiri munhu mutadzi;” asi akaramba akabatirira patsoka dzaJesu, achinzwa kuti aisagona kuparadzaniswa naYe. Muponesi akapindura achiti, “Usatya; kubva zvino uchabata vanhu.” Zvakanga zviri mushure mekunge Isaya aona utsvene hwaMwari nokusakodzera kwake amene kuti akapiwa shoko rouMwari. Zvakanga zviri mushure mekunge Petro atungamirirwa pakuzviramba nokuvimba nesimba rouMwari kuti akagamuchira kudanwa kwebasa rake raKristu.” 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.
Icyerekezo ca “mareh” ni icerekwa c’ukuboneka kwa Kristo, ariko umumarayika Gaburiyeli agaragazwa n’igihe ca kabiri n’ica kane Daniyeli yakoresheje iryo jambo. Ubwa mbere cari imvugo yerekana ko Beluteshazari yatahura icerekwa, ariko incuro zitatu za nyuma zerekana ko Daniyeli ari we yabonye ico cerekwa. Muri izo ncuro zitatu Daniyeli yabonye icerekwa, ni ho kandi yakomweko.
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.”
Nguva yokucala lapho athintwa khona nguGabriyeli kwakungemva kokuba esebonile ukubonakala kukaKristu okhazimulisiweyo, futhi lolokuhlangenwe nakho kwamshiya “elele ubuthongo obunzulu ngobuso bami, ubuso bami bubhekene lomhlabathi.” Umbono wawuveze ukwehlukana, ngoba labo ababelaye “kabawubonanga umbono; kodwa ukuthuthumela okukhulu kwehlela phezu kwabo, baze babaleka bayecatsha.” Ekudumazekeni kokuqala, uJeremiya “wahlala yedwa, ngenxa yesandla sikaNkulunkulu,” njalo kuBelteshazari “akusalanga mandla” “ngoba” “ubuhle” bakhe “baphenduka phakathi” kwakhe “baba yikonakala, njalo” yena “akazange asale lamandla.”
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.
Loko Gabriel angamuthinta okokuqala, wabe esemhlalisa uDanyeli emadolweni nasezintendeni zezandla zakhe. Wase emyalela ukuba aqonde amazwi ayewakhuluma futhi asukume, akwenzayo, nakuba wayethuthumela. Khona-ke uGabriel wanika uDanyeli ukuchazwa kwalokho okwakwenzekile phakathi kwezinsuku ezingamashumi amabili nanye zokulila kukaDanyeli. Wachaza ukuthi emva kokulwa namakhosi asePheresiya izinsuku ezingamashumi amabili nanye, uMikayeli wehlela evela ezulwini ukuba angene empini, kwase kuthi uGabriel eze ukuphendula imithandazo kaDanyeli nokumchazela uDanyeli “okuyakwehlela abantu bakho ezinsukwini zokugcina.” Lapho uMikayeli ehla evela ezulwini, uGabriel wathunywa ukuba achazele uDanyeli izinsuku zokugcina.
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.
Tsananguro yaGabriel yakapiwa kuna Danieri pakupera kwamazuva makumi maviri nerimwe okuchema, ayo, mukushandiswa kweZvakazarurwa chitsauko chegumi nerimwe maererano nomutsara pamusoro pomutsara, anomirira nguva iyo Ezekieri muchitsauko chemakumi matatu nenomwe anorayirwa kaviri kuprofita kumapfupa akafa, kuti amutse vaporofita vaviri kubva kumakuva avo. Izvi zvinoitika apo Mikaeri anodzika kubva kudenga ndokumutsa muviri waMozisi, achiramba kupindirana naSatani mubhuku raJudha. Danieri achiri kuzobatwa kaviri zvakare mushure mokunge Gabriel amupa muono mukuru wamazuva okuchema.
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.”
Gabriyeli alipomaliza, Danieli “akaelekeza uso wake chini, akawa bubu,” kisha Kristo Mwenyewe “akagusa” “midomo” ya Danieli; ndipo Danieli “akafungua” “kinywa” chake, “akanena, akamwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono haya huzuni zangu zimenipata, wala sikubakiza nguvu yo yote. Maana mtumishi wa bwana wangu huyu aweza-je kusema na bwana wangu huyu? kwa kuwa kwa habari zangu, mara hiyo hiyo hakikusalia nguvu ndani yangu, wala hapakubaki pumzi ndani yangu.”
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.
Guhura no kuvugana na Kristo bicisha bugufi Daniyeli kugeza mu mukungugu. Yari yaracecetse rwose, kandi yari kuguma atyo iyo Kristo ataza gukora ku minwa ye, nk’uko iminwa ya Yesaya yakozweho n’ikara ryavuye ku gicaniro.
We will continue this study in the next article.
Tutaya imbere n’iyi nyigisho mu kiganiro gikurikira.
“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.
“යෙසයා තම ස්වාමියාගේ තේජස හා මහිමයේ මෙම ප්රකාශනය දුටු කල, දෙවියන්වහන්සේගේ පවිත්රත්වය හා ශුද්ධත්වය පිළිබඳ ගැඹුරු හැඟීමකින් ඔහු මුළුමනින්ම අතික්රමණය කරන ලදී. ඔහුගේ මැවුම්කරුගේ අසමසම සම්පූර්ණකමත්, තමාද සමඟ දිගුකාලයක් ඉශ්රායෙල් සහ යූදාගේ තෝරාගත් ජනතාව අතර ගණන් කරනු ලැබූ අයගේ පාපිෂ්ට ගමන්මඟත් අතර වූ විරුද්ධතාවය කොපමණ තීව්රද! ‘අයියෝ, මට විපතකිය!’ යයි ඔහු හඬගසා කීවේය; ‘මක්නිසාද මම විනාශවූවෙමි; මක්නිසාද මම අපවිත්ර තොල් ඇති මනුෂ්යයෙකි, අපවිත්ර තොල් ඇති ජනතාවක් අතර මම වාසය කරමි; මක්නිසාද මාගේ ඇස් විසින් රජු, සේනාවන්ගේ ස්වාමීන්වහන්සේ දුටුවේය.’ පදය 5. අභ්යන්තර ශුද්ධස්ථානය තුළ දේව සන්නිධානයේ පූර්ණ ආලෝකයෙහි සිටින්නාක් මෙන් සිට, තමාගේම අසම්පූර්ණකම හා අසමර්ථභාවයෙහි තනිවම ඉතිරි කරනු ලැබුවහොත්, තමන් කැඳවනු ලැබූ මෙහෙවර ඉටු කිරීම සඳහා සම්පූර්ණයෙන් අසමත් වන බව ඔහු අවබෝධ කරගත්තේය. එහෙත්, ඔහුගේ වේදනාව දුරු කිරීමටත්, ඔහුගේ මහත් මෙහෙවර සඳහා ඔහු සුදුස්සෙකු කිරීමටත්, සෙරාෆ්වරයෙක් යවනු ලැබීය. පූජාසනයෙන් ගත් ජීවමාන අඟුරක් ඔහුගේ තොල් මත තබනු ලැබූ අතර, ‘බලව, මෙය නුඹේ තොල් ස්පර්ශ කර ඇත; නුඹේ අයුතුකම ඉවත් කරන ලද්දේය, නුඹේ පාපය පවිත්ර කරන ලද්දේය’ යන වචනද පැවසිනි. එවිට, ‘මා යවන්නේ කවුරුන්ද, අප වෙනුවෙන් යන්නේ කවුද?’ යයි කියන දෙවියන්වහන්සේගේ හඬ ඇසුණි; එවිට යෙසයා, ‘මෙන්න මම සිටිමි; මා යවන්න’ යයි පිළිතුරු දුන්නේය. පද 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.
“Mgeni wa mbinguni akamwamuru mjumbe aliyekuwa akingoja, ‘Nenda, ukawaambie watu hawa, Sikieni kweli, lakini msielewe; Tazameni kweli, lakini msitambue. Uifanye mioyo ya watu hawa kuwa migumu, Na uyafanye masikio yao kuwa mazito, na uyafumbe macho yao; Isije wakaona kwa macho yao, na kusikia kwa masikio yao, Na kuelewa kwa mioyo yao, Na kuongoka, na kuponywa.’ Aya ya 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?
“Mushumo womuporofita wakanga wakajeka; waifanira kusimudza inzwi rake achipikisa zvakaipa zvakanga zvapararira. Asi akatya kutanga basa iri asina kutanga apiwa chimwe chivimbo chetariro. ‘Ishe, kusvikira rinhi?’ akabvunza. Ndima 11. Hakuna here pakati pavanhu Venyu vakasarudzwa vachazombonzwisisa nokutendeuka uye nokuporeswa?”
“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.
“Mutoro wake mukuru pamusoro paJudha rakanga richitsauka wakanga usingafaniri kutakurirwa pasina. Basa rake rakanga risingafaniri kuva risingabereki zvachose. Zvisinei, zvakaipa zvakanga zvawanda kwezvizvarwa zvizhinji zvaisagona kubviswa mumazuva ake. Muupenyu hwake hwose aifanira kuva mudzidzisi ane mwoyo murefu, ane ushingi—muporofita wetariro pamwe chete nowekutongwa. Chinangwa choumwari pakupedzisira chazadziswa, chibereko chakazara chokushingaira kwake, pamwe chete nemabasa enhume dzose dzaMwari dzakatendeka, zvaizoonekwa. Vakasara vaifanira kuponeswa. Kuti izvi zviitike, mashoko eyambiro nokukumbira aifanira kuunzwa kurudzi rwakapanduka, Ishe vakati: ‘Kusvikira maguta aparadzwa pasisina anogaramo, Nedzimba pasisina munhu, Nenyika yaitwa dongo chose, Uye Jehovha abvisa vanhu kure, Uye pakati penyika pave nokusiyiwa kukuru.’ Ndima 11, 12.”
“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.
“Ukuhlabeni okunzima okwakuzakwehlela abangaphendukiyo,—impi, ukuthunjwa, ukucindezelwa, ukulahlekelwa ngamandla lodumo phakathi kwezizwe,—konke lokhu kwakuzafika ukuze labo ababezabona kukho isandla sikaNkulunkulu othukuthele bakhokhelwe ekuphendukeni. Izizwe ezilitshumi zombuso wasenyakatho zazizahlakazelwa masinyane phakathi kwezizwe, lemizi yazo itshiywe iyincithakalo; amabutho achithayo ezizwe ezizondanayo ayezakweqa elizweni labo kanengi njalo; ngitsho leJerusalema ekucineni yayizakuwa, loJuda athunjwe; kanti ilizwe lesithembiso lalingeyikuhlala litshiywe ngokupheleleyo kuze kube nininini. Isiqinisekiso somvakashi wasezulwini ku-Isaya sasisithi: ‘Kulo kuzakuba lokwetshumi, Lona lizabuya, lidliwe: Njengesihlahla se-teil, lanjengomʼokhi, Okusaseleyo kukho kusekulo, nxa sekuwisa amahlamvu aso: Kanjalo inzalo engcwele iyakuba yikho okusaseleyo kwalo.’ Ivesi 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.
“Chitsimikizo ichi cha kukwaniritsidwa komaliza kwa cholinga cha Mulungu chinabweretsa kulimba mtima mu mtima wa Yesaya. Nanga bwanji ngati mphamvu za pa dziko lapansi zidzikonzekeretsa motsutsana ndi Yuda? Nanga bwanji ngati mtumiki wa Ambuye akumana ndi kutsutsidwa ndi kukana? Yesaya anali ataona Mfumu, Yehova wa makamu; anali atamva nyimbo ya aserafi, yakuti, ‘Dziko lonse lapansi ladzaza ndi ulemerero Wake;’ anali ndi lonjezo lakuti mauthenga a Yehova kwa Yuda wobwerera m’mbuyo adzatsagana ndi mphamvu yokhudzitsa ya Mzimu Woyera; ndipo mneneriyo analimbikitsidwa pa ntchito yomwe inali patsogolo pake. Vesi 3. M’ntchito yake yonse yaitali ndi yovuta, ananyamula naye chikumbukiro cha masomphenya amenewa. Kwa zaka makumi asanu ndi limodzi kapena kuposerapo anaima pamaso pa ana a Yuda monga mneneri wa chiyembekezo, nalimbika mtima koposa ndi koposa m’maulosi ake a kupambana kwa mpingo m’tsogolo.” Prophets and Kings, 307–310.