In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Katika sura ya kumi Danieli anaguswa mara tatu, na miguso hiyo mitatu inalingana na zile mara tatu ambazo Danieli mwenyewe hupitia “mareh,” maono. Maonekano ya kwanza na ya mwisho yalikuwa ya Gabrieli, mjumbe wa Ufunuo wa Yesu Kristo. Gabrieli ndiye anayechukua ujumbe kutoka kwa Kristo, ambao alipewa na Baba, na kuupeleka kwa nabii, ambaye anapaswa kuupeleka kwa makanisa.

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 10:21.

Lakini nitakuonyesha yale yaliyoandikwa katika kitabu cha kweli; wala hakuna anayesimama pamoja nami katika mambo haya, ila Mikaeli, mkuu wenu. Danieli 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gabrieli anajua kwamba yeye ni kiumbe aliyeumbwa, na ndiyo sababu alimjulisha Yohana waziwazi asimwabudu katika kitabu cha Ufunuo.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Na nikaanguka miguuni pake kumsujudia. Akaniambia, Angalia usifanye hivyo; mimi ni mtumishi mwenzako, na wa ndugu zako walio na ushuhuda wa Yesu; msujudie Mungu; kwa maana ushuhuda wa Yesu ndilo roho ya unabii. Ufunuo 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Kwa hiyo mwanafunzi wa unabii anapaswa kuelewa kwamba sababu inayomfanya Gabrieli kubainisha kwamba hakuna aliye juu yake kuhusiana na yale "yaliyoandikwa katika kitabu cha kweli," ina kusudi maalumu la kinabii. Anapobainisha kwamba ni Kristo tu anayoyaelewa maandiko kuliko yeye mwenyewe, anamtambua Kristo kama "Mikaeli, mkuu wenu." Lakini Mikaeli si mkuu tu; yeye ni malaika mkuu.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Lakini malaika mkuu Mikaeli, alipokuwa akishindana na Ibilisi akibishana naye juu ya mwili wa Musa, hakuthubutu kumletea hukumu ya kumtukana, bali alisema, Bwana na akukemee. Yuda 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Kwa hiyo miguso yote mitatu ni ya kimalaika, na mara tatu ambazo Daniel anapata maono ya 'mareh,' maono hayo ni ya kimalaika. Mara ya tatu Daniel anapoguswa ni ili kutiwa nguvu, kwa kuwa awali, katika mguso wa pili alipoteza nguvu zake.

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. Daniel 10:18–20.

Kisha akaja tena, akanigusa mmoja kama mfano wa mtu, akanitia nguvu, akasema, Ee mtu uliyependwa sana, usiogope; amani iwe kwako; uwe hodari, naam, uwe hodari. Naye aliposema nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; kwa maana umenitia nguvu. Kisha akasema, Je, wajua kwa nini nimekujia? na sasa nitarudi kupigana na mkuu wa Uajemi; na nitakapotoka, tazama, mkuu wa Uyunani atakuja. Danieli 10:18-20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gabrieli anamkumbusha Danieli kwamba alikuwa “amekuja kumfahamisha” Danieli “yatakayowapata watu wako katika siku za mwisho,” alipomwuliza Danieli kama “wajua kwa nini nimekujia?” Kwa kupatana na yale aliyokuwa amemfundisha Danieli kuhusu siku za mwisho, ndipo Gabrieli anasema kwamba angerudi “kupigana na mkuu wa Uajemi; nami nitakapotoka, tazama, mkuu wa Uyunani atakuja.” Kisha anaanza simulizi ya kinabii ya sura ya kumi na moja, inayoeleza yale yanayowapata wale mia moja arobaini na nne elfu katika siku za mwisho. Simulizi hiyo ya kinabii imewekwa katika muktadha wa vita na “mkuu wa Uajemi” na “mkuu wa Uyunani”.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Historia halisi kati ya Koreshi Mkuu na Aleksanda Mkuu ilikuwa zaidi ya miaka mia mbili. Lakini katika tetemeko kuu la ardhi la Ufunuo sura ya kumi na moja, harakati za mwisho ni za haraka, na mara tu ufalme wa sita unapotwaliwa na mfalme bandia wa kaskazini, ufalme wa saba, yaani wafalme kumi, wanaowakilishwa na Ugiriki, wanakubali mara moja kuutoa ufalme wao kwa mnyama.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Katika ngazi moja, ono la “mareh” limetumiwa mara saba katika Danieli sura ya kumi. Tumezingatia mara nne kati ya hizo saba, na kubainisha kwamba rejeo la kwanza ni Danieli kutambua kwamba kabla ya mwaka wa tatu wa Koreshi, Danieli alielewa ono hilo. Katika marejeo matatu yanayofuata, miguso mitatu katika kila ono hutambulisha uzoefu wa Danieli anapoamka kutoka katika maombolezo ya siku ishirini na moja. Kuamshwa kwake kwa uamsho kumeundwa juu ya mchakato wa hatua tatu wa injili ya milele, na hatua hizo tatu zinawakilishwa na malaika, ingawa hatua ya pili ni Mikaeli malaika mkuu, ambaye ndiye Yeye aliyemwinua Musa kutoka mautini, na kumhamisha kwenda mbinguni.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Mara nyingine tatu neno “ono” linapopatikana katika sura ya kumi, si “mareh,” bali ni “marah.” “Marah” ni umbo la kike la “mareh.” Linamaanisha ono, na kwa maana ya kisababishi, “kioo” au “kioo cha kujitazamia.” Ufunguo wa ufafanuzi wake ni kwamba ni “cha kisababishi.” Ni ono la “mwonekano”, lakini ni tofauti katika jinsia yake, hivyo likitambulisha ujumbe tofauti wa kinabii. Kama ufafanuzi wake unavyoonyesha, “kioo” kinadokeza kwamba wale wanaoliona ono, wanaona aina fulani ya taswira. Hii ndiyo sehemu ya neno hilo iliyo “ya kisababishi.” Ufafanuzi wa neno la kisababishi katika muktadha wa “marah,” ni wa kina sana.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Neno "causative" linahusiana na dhana ya usababishaji au tendo la kusababisha jambo kutokea. Katika isimu, hasa katika mofolojia ya vitenzi, umbo la kisababishi ni uundaji wa kisarufi unaoonyesha kwamba kiima cha kitenzi kinamsababisha mtu au kitu kingine kutekeleza tendo linaloelezwa na kitenzi. Kwa mfano, katika Kiingereza, kitenzi "to read" huwa kisababishi tunaposema "to make someone read." Hapa, kiima kinasababisha mtu mwingine kutekeleza tendo la kusoma.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Umbo la kisababishi linaonyesha kuwa kiima ndicho kinachowajibika kuleta tendo linaloelezwa na kitenzi. “Kisababishi” hurejelea namna ambayo tendo au tukio husababishwa kutokea. Katika mara tatu ambazo Danieli anatumia neno la Kiebrania “marah,” maono yanayotazamwa humfanya mtazamaji a geuzwe kufanana na taswira anayoitazama.

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 (mareh) 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 (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 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. Daniel 10:4–9.

Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto ule mkubwa, uitwao Hiddekel; Ndipo nikainua macho yangu, nikaangalia, na tazama, mtu mmoja aliyevikwa kitani, viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Uphaz: Mwili wake pia ulikuwa kama berili, na uso wake kama mwonekano (mareh) wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kwa rangi kama shaba iliyosuguliwa, na sauti ya maneno yake ilikuwa kama sauti ya umati. Nami Danieli peke yangu nikaona maono (marah): kwa kuwa wale watu waliokuwa pamoja nami hawakuyaona hayo maono (marah); lakini tetemeko kuu likawaangukia, hata wakakimbia kujificha. Kwa hiyo nikabaki peke yangu, nikaona haya maono makuu (marah), wala nguvu hazikubaki ndani yangu: kwa maana uzuri wangu ulibadilika ndani yangu kuwa uozo, wala sikubaki na nguvu. Walakini nikasikia sauti ya maneno yake: na niliposikia sauti ya maneno yake, ndipo nikawa katika usingizi mzito juu ya uso wangu, na uso wangu ulikuwa umeelekea ardhini. Danieli 10:4-9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Mwishoni mwa siku ishirini na moja za maombolezo, ambazo, katika siku za mwisho, zinaendana na siku tatu na nusu ambazo mashahidi wawili wamekufa barabarani, Danieli akaonyeshwa ghafla mwonekano wa Kristo, na Mwonekano Wake ni "kama mwonekano (mareh) wa umeme." Tukio hilo, mwishoni mwa siku tatu na nusu za Ufunuo sura ya kumi na moja, linaleta utenganisho, kwa maana "wanaume waliokuwa pamoja na" Danieli walisababishwa "[kuona] si maono (marah); bali tetemeko kubwa liliwaangukia, hata wakakimbia kujificha. Kwa hiyo" Danieli "alibaki peke yake," bali "wanaume waliokuwa pamoja nami [walisababishwa kuona] si maono (marah); bali tetemeko kubwa liliwaangukia, hata wakakimbia kujificha".

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Maono aliyoyaona Danieli alipokuwa peke yake yalikuwa maono ya kike, ya kisababishi, yaliyomgeuza Danieli kuwa mfano wa maono hayo. Mageuzi hayo yalitimizwa kwa nguvu za kibinadamu za Danieli kuondolewa, na uzuri wake ukageuzwa kuwa uozo.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

Mwili wenyewe ambamo roho huweka maskani na kupitia ambao hutenda kazi ni wa Bwana. Hatuna haki ya kupuuza sehemu yoyote ya mtambo wa uhai. Kila sehemu ya mwili huu ulio hai ni ya Bwana. Maarifa ya mwili wetu wa kimwili yanapaswa kutufundisha kwamba kila kiungo kinapaswa kuutumikia Mungu, kama chombo cha haki.

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

Hakuna mwingine ila Mungu awezaye kuvunja kiburi cha moyo wa mwanadamu. Hatuwezi kujiokoa. Hatuwezi kuzaliwa upya kwa nguvu zetu wenyewe. Katika nyua za mbinguni hakutaimbwa wimbo wowote wa kusema: Kwangu mimi niliyejipenda, na nikajiosha, nikajikomboa; kwangu na iwe utukufu na heshima, baraka na sifa. Lakini huu ndio mada kuu ya wimbo unaoimbwa na wengi hapa ulimwenguni. Hawajui maana ya kuwa wapole na wanyenyekevu wa moyo; wala hawanuia kujua hili, ikiwa wanaweza kuliepuka. Injili yote imejumuishwa katika kujifunza kutoka kwa Kristo, upole na unyenyekevu wake.

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

"Kuhesabiwa haki kwa imani ni nini? Ni kazi ya Mungu kuutia mavumbini utukufu wa mwanadamu, na kumfanyia mwanadamu kile ambacho hana uwezo wa kujifanyia mwenyewe." Ushuhuda kwa Wahudumu, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Uzoefu wa kuhesabiwa haki kwa imani ni kazi ya Mungu ya kuutia utukufu wa mwanadamu mavumbini. Maono ambayo wanaume waliokuwa pamoja na Danieli walilazimishwa kukimbia yalikuwa maono ya "sababishi" ya kike ya kuonekana kwa Kristo, na mara tu baada ya kujihesabia kwake haki kuwekwa mavumbini, Danieli alipokea miguso mitatu ya kimalaika iliyompa nguvu hatimaye kubeba ujumbe.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Mwaka 1888, malaika mwenye nguvu alishuka akiwa na ujumbe wa kuhesabiwa haki kwa imani, kama ulivyowasilishwa na Wazee Jones na Waggoner. Malaika huyo huyo alishuka tena tarehe 11 Septemba 2001, akiwa na ujumbe ule ule wa kuhesabiwa haki kwa imani. Hilo lilikuwa mwanzo wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Mwishoni mwa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, ujumbe wa mwanzoni hurudiwa, kwa kuwa Yesu daima huonyesha mwisho wa jambo kwa kupitia mwanzo wake.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

Mnamo tarehe 11 Agosti 1840, yule yule malaika alishuka na akaanzisha mchakato wa hatua tatu uliotekelezwa kuanzia 1840 hadi 1844. Hatua hizo tatu zilianza kwa kutiwa nguvu kwa malaika wa kwanza mnamo tarehe 11 Agosti 1840, kuwasili kwa malaika wa pili mnamo tarehe 19 Aprili 1844, na kuwasili kwa malaika wa tatu mnamo tarehe 22 Oktoba 1844. Historia hiyo iliashiria kushuka kwa malaika wa kwanza kati ya malaika watatu mnamo tarehe 11 Septemba 2001, ikifuatiwa na malaika wa pili wakati wa kukatishwa tamaa kulikokuwa tarehe 18 Julai 2020, na kuhitimishwa na kuwasili kwa malaika wa tatu wakati wa sheria ya Jumapili inayokuja hivi karibuni.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Mwisho wa historia hiyo, wakati Mikaeli anaposhuka ili kuwafufua Musa na Eliya baada ya siku tatu na nusu za mauti mitaani, kama inavyoonyeshwa katika Ufunuo sura ya kumi na moja, na kama inavyowakilishwa pia na siku ishirini na moja za maombolezo za Danieli, Kristo anashuka tena. Kwanza anawasilisha maono ya utukufu wake, maono yanayoweka utukufu wa mwanadamu mavumbini, na kuleta utengano. Mara tu Danieli akiwa mavumbini, na baada ya Danieli kubadilishwa kwa kutazama maono ya "causative" ya kike, anaguswa na Gabrieli kwa mara ya kwanza, na kusimamishwa juu ya miguu yake inayotetemeka.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Kisha Mikaeli, malaika mkuu, anashuka ili "kufufua Musa" na kumgusa Danieli kwa mara ya pili, akimwacha hana nguvu kwa kuwa amelemewa na ukweli kwamba alikuwa kweli akizungumza na Bwana wake. Kisha Gabrieli anakuja na kumgusa mara ya tatu, na kumtia nguvu kwa ajili ya kazi ya kuwa ishara katika sheria ya Jumapili inayokuja hivi karibuni. Miguso mitatu ni ishara za malaika watatu wa Ufunuo kumi na nne, ingawa hutokea katika siku moja.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Uzoefu wa malaika wa kwanza unajumuisha kuonekana kwa Kristo kama umeme, maono ya "kisababishi" yanayotenganisha, na mguso wa kwanza unaomwinua Danieli kutoka katika vumbi la utukufu wake wa kibinadamu. Malaika wa kwanza ana hatua zote tatu zilizojumuishwa katika ile ya kwanza, kwa maana anawakilisha ujumbe wa kwanza. Si ajali kwamba mguso wa kwanza umeandikwa katika aya TISA hadi KUMI NA MOJA.

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. Daniel 10:9–11.

Nami nikaisikia sauti ya maneno yake; na nilipoisikia sauti ya maneno yake, nikaingia usingizi mzito nikiwa kifudifudi, uso wangu ukiielekea nchi. Na, tazama, mkono ukanigusa, ukaniweka juu ya magoti yangu na juu ya viganja vya mikono yangu. Akaniambia, Ee Danieli, mtu uliyependwa sana, fahamu maneno ninayokuambia, na simama wima; kwa maana kwako sasa nimetumwa. Naye aliposema neno hili nami, nikasimama nikitetemeka. Danieli 10:9-11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Uzoefu wa mguso wa pili, uliotolewa na Kristo Mwenyewe, unambadilisha Danieli kutoka kuwa asiyeweza kuzungumza hadi kuweza kuzungumza na Bwana wake. Katika mguso wa pili, Danieli hana pumzi, hivyo hapa anawakilishwa katika hatua ya ujumbe wa kwanza wa Ezekieli katika sura ya thelathini na saba.

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.

Alipokuwa amenena nami maneno kama hayo, nikainamisha uso wangu chini, nikawa bubu. Na tazama, mmoja mfano wa wana wa wanadamu akayagusa midomo yangu; ndipo nikafumbua kinywa changu, nikanena, nikamwambia yeye aliyesimama mbele yangu, bwana wangu, kwa hayo maono huzuni zimenipata, wala sikubaki na nguvu yoyote. Kwa maana mtumishi wa bwana wangu huyu awezaje kusema na bwana wangu huyu? Maana mimi, mara moja sikubaki na nguvu ndani yangu, wala pumzi haikusalia ndani yangu. Danieli 10:15-17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Katika ujumbe wa pili wa Ezekieli, ujumbe kutoka kwa pepo nne upuliziwe juu ya mifupa, ili wapate kuishi na kusimama kama jeshi lenye nguvu. Uwezeshaji wa jeshi hilo unawakilishwa na mguso wa tatu.

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. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Kisha akaja tena akanigusa mmoja aliyefanana na mtu, akanitia nguvu, akasema, Ewe mtu uliyependwa sana, usiogope; amani iwe kwako; uwe na nguvu, naam, uwe na nguvu. Naye aliponena nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; kwa kuwa umenitia nguvu. Ndipo akasema, Je, wajua kwa ajili gani nimekuja kwako? Na sasa nitarudi nipigane na mkuu wa Uajemi; na nitakapoondoka, tazama, mkuu wa Ugiriki atakuja. Lakini nitakuonyesha yaliyoandikwa katika andiko la kweli; wala hakuna anayesimama upande wangu katika mambo haya, ila Mikaeli, mkuu wenu. Tena mimi, katika mwaka wa kwanza wa Dario Mmedi, naam, mimi, nalisimama kumthibitisha na kumtia nguvu. Na sasa nitakuonyesha ile kweli. Tazama, bado watasimama wafalme watatu katika Uajemi; na yule wa nne atakuwa tajiri sana kuliko wote wao; na kwa uwezo wa utajiri wake atawachochea wote dhidi ya ufalme wa Ugiriki. Danieli 10:18-11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Ujumbe unaowapa mashahidi wawili uzima katika Ezekieli sura ya thelathini na saba ni ujumbe wa Uislamu wa ole ya tatu, lakini mstari juu ya mstari, ujumbe ambao Gabrieli anautambulisha katika mfano wa Mikaeli akimwinua Musa na kumchukua juu mbinguni kama bendera, ni ujumbe wa rais wa mwisho wa Marekani. Ni ujumbe wa rais wa sita (pembe ya Kirepublikani) ambaye aliuawa mwaka 2020, kama ilivyokuwa pembe ya kweli ya Kiprotestanti. Katika simulizi la Danieli ufufuo kutoka siku za maombolezo kwa ajili ya pembe ya kweli ya Kiprotestanti ulipelekea kutambuliwa kwa ufufuo wa pembe ya Kirepublikani.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Mara saba katika sura ya kumi ya Danieli, neno “ono” au “mwonekano” limetumika. Marejeo hayo saba yanatambulishwa kwa neno lilo hilo la Kiebrania, isipokuwa kwamba mara tatu kati ya hizo neno hilo liko katika jinsia ya kike na mara nne nyingine liko katika jinsia ya kiume. Saba ikiwa ndiyo hesabu ya ukamilifu, na muungano wa tatu-na-nne unaofanya saba ukiwa sifa ya msingi ya kitabu cha Ufunuo, ambamo makanisa matatu ya mwisho kati ya yale saba, na mihuri mitatu ya mwisho kati ya ile saba, na baragumu tatu za mwisho kati ya zile saba hutofautishwa waziwazi na nne za kwanza.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Vitabu vya Danieli na Ufunuo ni kitabu kimoja, na kwa maana hii Danieli na Yohana ni ishara ileile ya siku ya mwisho. Maono ya Kristo katika sura ya kumi ni maono ya Kristo katika Ufunuo sura ya kwanza.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Katika Ufunuo sura ya kwanza, Yohana anasikia sauti nyuma yake kisha anageuka ili amwone anayezungumza.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Nilikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na uonacho, uandike katika kitabu, na ukitume kwa makanisa saba yaliyo katika Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardi, na kwa Filadelfia, na kwa Laodikia. Ufunuo 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Iwe ni miguso mitatu katika Danieli sura ya kumi, au ni ono lilo hilo katika sura ya kwanza ya Ufunuo, au ni jumbe mbili za Ezekieli katika sura ya thelathini na saba, au Isaya akiguswa kwa kaa la moto lililotolewa juu ya madhabahu, tukio hilo linatambulisha kutiwa nguvu kwa ujumbe wa mwisho wa onyo, na ujumbe huo huanza katika ufufuo wa mashahidi wawili mwezi wa Julai mwaka 2023. Danieli, Yohana, Ezekieli, na Isaya wote wanamwakilisha mjumbe anayesikia “sauti” kutoka katika “njia za kale” nyuma yake, ikiuliza, “nimtume nani?” Mjumbe huyo anapoitikia, “mimi hapa, nitume mimi,” hutiwa nguvu na kuinua sauti yake, kama mtu aliaye nyikani. “Yeye aliye na sikio, na alisikie lile Roho ayaambiayo makanisa.”

We will continue this study in our next article.

Tutaendelea na utafiti huu katika makala yetu ijayo.

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and 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 colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

"Katika tukio lililoelezwa hivi punde, malaika Gabrieli alimpa Danieli mafundisho yote ambayo wakati huo aliweza kupokea. Hata hivyo, miaka michache baadaye, nabii alitamani kujifunza zaidi kuhusu mambo ambayo bado hayakuwa yamefafanuliwa kikamilifu, na tena akaazimia kutafuta nuru na hekima kutoka kwa Mungu. 'Katika siku hizo mimi Danieli nilikuwa nikiomboleza kwa majuma matatu kamili. Sikula chakula kitamu, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kabisa.... Kisha nikainua macho yangu, nikaangalia, na tazama, mtu mmoja aliyevikwa kitani, viuno vyake vimefungwa kwa dhahabu safi ya Uphaz. Mwili wake pia ulikuwa kama berili, na uso wake kama umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama mng'ao wa shaba iliyosuguliwa, na sauti ya maneno yake kama sauti ya watu wengi' (Danieli 10:2-6)."

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

Maelezo haya yanafanana na yale aliyoyatoa Yohana wakati Kristo alipofunuliwa kwake katika Kisiwa cha Patmo. Si mwingine ila Mwana wa Mungu ndiye alimtokea Danieli. Bwana wetu anakuja pamoja na mjumbe mwingine wa mbinguni kumfundisha Danieli mambo yatakayotukia katika siku za mwisho.

“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.

Kweli kuu zilizofunuliwa na Mkombozi wa ulimwengu ni kwa ajili ya wale wanaoutafuta ukweli kama mtu atafutaye hazina zilizofichwa. Danieli alikuwa mzee. Maisha yake yalikuwa yamepita katikati ya vishawishi vya ikulu ya kipagani, akili yake ikiwa imelemewa na shughuli za milki kubwa. Hata hivyo, aliacha haya yote ili kuitesa nafsi yake mbele za Mungu, na kutafuta maarifa ya makusudi ya Aliye Juu Sana. Na katika kuitikia maombi yake ya kusihi, nuru kutoka nyua za mbinguni ilitolewa kwa ajili ya wale watakaoishi katika siku za mwisho. Basi, kwa bidii kiasi gani tunapaswa kumtafuta Mungu, ili afungue ufahamu wetu tupate kuelewa kweli zilizoletwa kwetu kutoka mbinguni.

“‘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’ (verses 7, 8). All who are truly sanctified will have a similar experience. 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.’

‘Mimi, Danieli, peke yangu niliyaona maono; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono hayo; lakini tetemeko kubwa liliwaangukia, hata wakakimbia kwenda kujificha.... Wala hakusalia nguvu ndani yangu; kwa maana uzuri wangu ukageuka ndani yangu kuwa uozo, nami sikubaki na nguvu’ (mistari ya 7, 8). Wote ambao wametakaswa kwa kweli watapata uzoefu wa namna hiyo. Kadiri maono yao kuhusu ukuu, utukufu, na ukamilifu wa Kristo yanavyokuwa wazi zaidi, ndivyo watakavyoona kwa uwazi zaidi udhaifu na upungufu wao wenyewe. Hawatakuwa na mwelekeo wa kudai tabia isiyo na dhambi; kile kilichoonekana kuwa sawa na cha kupendeza ndani yao, ikilinganishwa na usafi na utukufu wa Kristo, kitaonekana tu kuwa kisichostahili na kinachoharibika. Ni wakati watu wametengwa na Mungu, wanapokuwa na maono yasiyo wazi ya Kristo, ndipo husema, ‘Mimi sina dhambi; nimetakaswa.’

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh 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’ (verses 11, 12).

Gabrieli sasa akamtokea nabii, akamwambia hivi: ‘Ee Danieli, mtu uliyependwa sana, yafahamu maneno ninayokuambia, na usimame wima; maana sasa nimetumwa kwako. Aliponena neno hili nami, nikasimama nikitetemeka. Kisha akaniambia, Usiogope, Danieli; maana tangu siku ya kwanza ulipojitoa moyo wako kuelewa, na kujinyenyekesha mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako’ (mistari 11, 12).

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. 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.

Ni heshima kuu kiasi gani ambayo Ukuu wa mbinguni amemwonyesha Danieli! Anamfariji mtumishi wake anayetetemeka na kumhakikishia kwamba sala yake imesikiwa mbinguni. Kwa kuitikia ombi hilo lenye bidii, malaika Gabrieli alitumwa kugusa moyo wa mfalme wa Uajemi. Mfalme huyo alikuwa amepinga mvuto wa Roho wa Mungu kwa muda wa wiki tatu wakati Danieli alipokuwa akifunga na kuomba, lakini Mkuu wa mbinguni, Malaika Mkuu, Mikaeli, alitumwa kugeuza moyo wa mfalme yule mkaidi achukue hatua thabiti ili kujibu sala ya Danieli.

“‘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’ (verses 15–19). 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’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

'Naye aliponena nami maneno kama hayo, nikainamisha uso wangu chini, nikawa bubu. Na, tazama, mmoja mfano wa wana wa wanadamu akanigusa midomo yangu.... Akasema, Ee mtu uliyependwa sana, usiogope; amani iwe nawe; uwe mwenye nguvu, naam, uwe mwenye nguvu. Naye aliponena nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; kwa maana umenitia nguvu' (aya 15-19). Utukufu wa Mungu uliodhihirishwa kwa Danieli ulikuwa mkuu mno hata hakuweza kustahimili kuutazama. Ndipo mjumbe wa mbinguni akaufunika uangavu wa uwepo wake, akamtokea nabii kama 'mmoja mfano wa wana wa wanadamu' (aya 16). Kwa nguvu zake za Kimungu akamtia nguvu mtu huyu wa unyoofu na wa imani, ili asikie ujumbe uliotumwa kwake kutoka kwa Mungu.

“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.” Sanctified Life, 49–52.

"Danieli alikuwa mtumishi aliyejitolea wa Aliye Juu Zaidi. Maisha yake marefu yalijaa matendo ya huduma yenye heshima kwa Bwana wake. Usafi wa tabia yake na uaminifu wake usiotetereka vinatoshana tu na unyenyekevu wa moyo wake na majuto yake mbele za Mungu. Tunarudia, maisha ya Danieli ni mfano uliovuviwa wa utakaso wa kweli." Maisha Yaliyotakaswa, 49-52.