In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.
Katika makala iliyopita tulibainisha kwamba Gabrieli alitoa hitimisho la "ghadhabu ya mwisho" ili kuthibitisha tarehe ya 1844, kwa msingi wa mashahidi wawili. Miller alielewa "mara saba" za Walawi ishirini na sita, ambazo zilitekelezwa dhidi ya ufalme wa Yuda, lakini hakuwahi kufikia hatua ya kuona kusudi na uhusiano wa hukumu ya "mara saba", juu ya falme zote mbili za Israeli, za kaskazini na za kusini. Iwapo aliwahi kutambua utofauti wa "ghadhabu ya mwisho" katika aya ya kumi na tisa ni jambo la shaka, ijapokuwa bila shaka alielewa kwa ujumla kwamba "ghadhabu" ilikuwa "mara saba". Mwanga wa ghadhabu ya kwanza na ya mwisho uliondolewa muhuri na Palmoni mwaka 1856, lakini ukakataliwa mwaka 1863. Hata hivyo, ujumbe wa Miller kuhusu "mara saba" ulikuwa sahihi, ingawa ulikuwa mdogo.
Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.
Miller asingetambua kwamba, katika aya ya kumi na moja ya Danieli sura ya nane, pembe ndogo ya Roma ya kipagani iliinua na kuitukuza upagani; kwani kwa Miller, “take away” lilimaanisha tu “kuondoa” katika kila mojawapo ya matukio yake matatu katika Danieli. Hata hivyo, ujumbe wake bado ulikuwa sahihi, ingawa ulikuwa mdogo.
The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.
Wamilleraiti walitambua kwamba "patakatifu" katika mstari wa kumi na moja lilikuwa hekalu la kipagani katika jiji la Roma (Pantheon), lakini lugha ya Kiebrania haikuwa msingi wa ujumbe wao. Ujumbe wa Miller ulilenga wakati wa kinabii. Historia ambamo ujumbe wao uliondolewa muhuri iliwazuia kuiona Marekani kama ufalme wa sita wa unabii wa Biblia, lakini zaidi ya hayo, ikawazuia kuutambua upapa kama ufalme wa tano wa unabii wa Biblia.
Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.
Wakilazimishwa na historia waliyoishi ndani yake, walitumia unabii kwa kuulinganisha na matarajio yao ya kurudi kwa Kristo kulikotarajiwa kuwa karibu, na wakakatishwa tamaa, lakini ujumbe wao ulikuwa sahihi. Gabrieli anapotoa tafsiri ya maono mawili katika mistari ya kumi na tano hadi ishirini na saba, ufahamu wa Miller ulimzuia kushika ufunuo mpana zaidi wa falme uliowakilishwa katika kubadilikabadilika kwa jinsia kwa pembe ndogo katika mistari ya tisa hadi kumi na mbili. Wamilleraiti huiona Roma tu kuwa falme ya nne na ya mwisho ya kidunia katika tafsiri ya Gabrieli.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.
Ikawa, mimi, naam, mimi Danieli, nilipoona maono, nikatafuta maana yake, tazama, mbele yangu alisimama mmoja mwenye sura ya mtu. Nikasikia sauti ya mtu kati ya kingo za Ulai, iliyaita, ikasema, Gabrieli, mfahamishe mtu huyu maono. Basi akakaribia mahali niliposimama; na alipokuja, nikaogopa, nikaanguka kifudifudi; lakini akaniambia, Fahamu, Ee mwana wa mwanadamu; kwa maana maono hayo ni kwa wakati wa mwisho. Basi alipokuwa akisema nami, nikawa katika usingizi mzito, uso wangu ukiuelekea chini; lakini aliniguza, akanisimamisha wima. Akasema, Tazama, nitakujulisha yatakayokuwa katika mwisho wa ghadhabu; kwa maana mwisho utakuwa wakati uliowekwa. Kondoo dume uliyemwona mwenye pembe mbili ni wafalme wa Umedi na Uajemi. Na mbuzi dume mwenye manyoya mengi ni mfalme wa Ugiriki; na ile pembe kubwa iliyo kati ya macho yake ni mfalme wa kwanza. Na hiyo ikisha kuvunjika, na zikasimama nne badala yake, falme nne zitasimama kutoka katika taifa hilo, lakini si kwa nguvu yake. Na mwishoni mwa ufalme wao, wakati wakosaji watakapokuwa wamefikia ukomo, atasimama mfalme mwenye uso mkali, aelewaye mafumbo magumu. Na nguvu zake zitakuwa kuu, lakini si kwa nguvu zake mwenyewe; naye ataharibu kwa ajabu, atafanikiwa, atatenda, naye atawaharibu wenye nguvu na watu watakatifu. Na kwa hila zake pia atafanya udanganyifu ufanikiwe mkononi mwake; naye atajitukuza moyoni mwake, na kwa amani atawaharibu wengi; tena atasimama kupingana na Mkuu wa wakuu; lakini atavunjika bila mkono. Na maono ya jioni na ya asubuhi yaliyoambiwa ni kweli; kwa hiyo uyafunge maono hayo; kwa maana yatakuwa kwa siku nyingi. Nami Danieli nikazimia, nikaugua siku kadhaa; baada ya hayo nikaondoka, nikafanya shughuli za mfalme; nami nikastaajabia maono hayo, lakini hapakuwa na yeyote aliyeyaelewa. Danieli 8:15-27.
Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).
Ingawa Danieli alipokea maono ya Mto Ulai (ambayo sasa yako katika hatua ya kutimia), katika historia ya Babeli, ufalme wa kwanza umeachwa nje ya maono hayo. Ulikuwa umejumuishwa kama kichwa cha dhahabu na kama simba katika sura ya pili na ya saba, lakini sifa ya kinabii ya Babeli kuondolewa na kurejeshwa ilisisitizwa katika sura ya nane. Nebukadneza alikuwa amewakilisha jeraha la mauti la Upapa alipofukuzwa mbali na wanadamu kwa “nyakati saba,” hivyo kuashiria miaka sabini ya mfano ambayo kahaba wa Tiro husahauliwa. Katika sura ya nane ya Danieli, Babeli imesahauliwa miongoni mwa falme za unabii wa Biblia na maono yanaanza na Wamedi na Waajemi (kondoo dume), na kufuatiwa na Ugiriki (mbuzi dume).
The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.
Ufalme wa Aleksanda Mkuu ulivunjika na kuwa falme nne zenye nguvu pungufu kuliko nguvu ya Aleksanda, kama ilivyowakilishwa pia katika sura ya saba kwa chui aliyekuwa na mabawa manne na vichwa vinne. Nne huwakilisha ulimwengu wote, kama inavyoonyeshwa na kaskazini, mashariki, kusini na magharibi. Katika aya ya nane ya sura ya nane, wanne mashuhuri walijitokeza kuelekea pepo nne za mbinguni. Katika sura ya saba, mabawa manne ya Ugiriki yanaendana na pepo nne za sura ya nane, na vichwa vinne vya Ugiriki vinawiana na wale wanne mashuhuri. Vichwa vinne na wale wanne mashuhuri huwakilisha falme nne ambazo ufalme wa asili wa Aleksanda ulivunjika kuwa, na mabawa manne pamoja na pepo nne huwakilisha maeneo manne ya mgawanyiko. Ni muhimu kuona utofautishaji wa jambo hili, kwa maana linawakilisha hoja ambayo Wamillerite walikuwa nayo dhidi ya ufahamu wa jadi wa Waprotestanti kuhusu ufalme wa nne wa Roma.
On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.
Katika meza za Habakuki, zinazowakilishwa na chati za waanzilishi za 1843 na 1850, kuna uwakilishi mmoja tu ambao hauonyeshi matumizi ya kinabii, na unahusiana na utofautishaji kati ya vichwa vinne na vile vilivyo mashuhuri, na mabawa manne na mipepo minne. Katika jitihada za kuficha ukweli wa Roma kama ufalme wa nne wa unabii wa Biblia, Shetani alianzisha hoja kuhusu maana ya kweli au ya uongo ya vichwa vinne na vile vilivyo mashuhuri, na mabawa manne na mipepo minne. Shetani alifanya hivyo kwa sababu kitabu cha Danieli kinaonyesha wazi kwamba kuna ishara moja mahsusi katika kitabu cha Danieli iliyoasisi maono hayo. Sehemu ya ushahidi unaothibitisha ishara hiyo imo katika vichwa vinne na vile vilivyo mashuhuri, na mabawa manne na mipepo minne. Waprotestanti walitetea mtazamo wa kishetani wa hoja hii, na hoja hiyo ilikuwa muhimu sana katika historia ya Wamillerite kiasi kwamba waliirejelea kwenye chati. Nguvu inayoasisi maono ya “chazon” katika kitabu cha Danieli inatambulishwa kama “wanyang’anyi wa watu wako,” na Waprotestanti waliitambua nguvu hiyo kuwa ni mmoja wa mfululizo mrefu wa wafalme wa Siria aitwaye Antiochus Epiphanes, na Miller aliitambua kuwa ni Roma.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Na katika nyakati zile wengi watainuka dhidi ya mfalme wa kusini; pia wanyang’anyi wa watu wako watajikuza ili kutimiza maono; lakini wataanguka. Danieli 11:14.
Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.
Antiochus alikuwa mmoja wa wafalme katika nasaba ya wafalme iliyotokana na mojawapo ya falme nne ambazo ufalme wa Aleksanda ulikuwa umegawanyika kuwa nazo. Pembe ndogo ya aya ya tisa ya Danieli sura ya nane ilifuatia ufalme wa Aleksanda, na aya ya tisa inasema kwamba kutoka katika mojawapo yao ilitokea pembe ndogo.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Na katika mojawapo yao ilitoka pembe ndogo, ambayo ikazidi kuwa kubwa mno, kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya kupendeza. Danieli 8:9.
The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.
Hoja ya kama Roma ndiyo inayothibitisha maono, au kwamba mfalme dhaifu na asiye na umuhimu mkubwa wa Siria ndiye anayethibitisha maono, inahusisha pia hoja ya kama mamlaka ya pembe ndogo ilitoka katika mojawapo ya pembe nne, au kutoka katika mojawapo ya pepo nne. Si hoja kubwa, kwa maana historia na unabii ni wazi kwamba Roma haikuwa mrithi wa milki ya Kigiriki, bali Roma ilikuwa mamlaka mpya. Ikiwa Roma ilikuwa ufalme wa nne, basi “mmoja wao” wa mstari wa tisa lazima awe mojawapo ya pepo nne au mabawa manne. Ikiwa ilikuwa Antiochus Epiphanes, ilitoka katika pembe ya Siria.
The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.
Wafuasi wa Miller walitambua kwamba mamlaka iliyowakilishwa kama "waporaji wa watu wako" ingeinuka dhidi ya Kristo.
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.
Na kwa akili zake pia atafanya hila kufanikiwa mkononi mwake; naye atajitukuza moyoni mwake, na katika salama atawaharibu wengi; naye atasimama kinyume na Mkuu wa wakuu; lakini ataangamizwa bila ya mkono. Danieli 8:25.
The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”
“Mkuu wa wakuu” ni Kristo, na Antiochus Epiphanes aliishi muda mrefu kabla ya Kristo kuzaliwa, hivyo Millerites walionyesha ukweli huu kwenye chati ya 1843. Kwenye chati hiyo walijumuisha mwaka 164, ambao kwa kweli hauna marejeo ya Kibiblia, na ulikuwa tu kumbukumbu iliyobainisha umuhimu wa mjadala kuhusu ufalme wa nne kati ya Miller na wanatheolojia wa Kiprotestanti. Pembeni ya mwaka “164” kwenye chati waliandika, “Kifo cha Antiochus Epiphanes ambaye bila shaka hakusimama dhidi ya Mkuu wa wakuu kwa kuwa alikuwa amekufa miaka 164 kabla ya mkuu wa wakuu kuzaliwa.”
Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.
Leo Uadventista unafundisha kwamba "wanyang'anyi wa watu wako" ni Antiochus Epiphanes, kama vile Uprotestanti uliopotoka unavyofundisha, licha ya ukweli kwamba kwa uvuvio iliandikwa kwamba "mchoro wa 1843 uliongozwa kwa mkono wa Bwana na haupaswi kubadilishwa." Wamillerite walijua kwamba mfalme wa uso mkali alikuwa Roma, hivyo hawakutikiswa na mafundisho ya kishetani yanayodhoofisha uwezo wa kuthibitisha maono ya "chazon". Biblia iko wazi kwamba pasipo maono, watu huangamia.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 29:18.
The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.
Maono ambayo Sulemani anayabainisha katika aya hiyo ni maono ya “chazon”, ambayo, katika aya ya kumi na tatu ya Danieli sura ya nane, ni maono yanayotambua upagani na upapa wakikanyaga patakatifu na jeshi. Kwa Wamileraiti, zile nguvu mbili zinazosababisha ukiwa ziliwakilisha ufalme wa nne katika unabii wa Biblia, na bila kutambua ufalme wa nne wa Roma (wanyang’anyi wa watu wako), wasingeweza kuimarisha maono. “Wanyang’anyi wa watu wako” katika aya ya kumi na nne ya Danieli sura ya kumi na moja, walipaswa kusimama dhidi ya mfalme wa kusini, kujikweza, kuimarisha maono, na kuanguka. Roma ilitimiza kila moja ya sifa hizo.
In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.
Katika sura ya saba, ufalme wa nne umetambulishwa mahsusi kuwa “tofauti” na falme zilizotangulia.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.
Baada ya haya nikaona katika maono ya usiku, na tazama, mnyama wa nne, wa kutisha na wa kuogofya, na mwenye nguvu sana mno; naye alikuwa na meno makubwa ya chuma; akala na kuvunja vipande vipande, na kuyakanyaga mabaki kwa miguu yake; naye alikuwa tofauti na wanyama wote waliokuwa kabla yake; naye alikuwa na pembe kumi.... Ndipo nikataka kujua ukweli kuhusu yule mnyama wa nne, aliyekuwa tofauti na wote wengine, mwenye kutisha kupita kiasi, ambaye meno yake yalikuwa ya chuma, na kucha zake za shaba; aliyekula, na kuvunja vipande vipande, na kukanyaga mabaki kwa miguu yake; Na pia kuhusu zile pembe kumi zilizokuwa kichwani mwake, na ile nyingine iliyoinuka, ambayo mbele yake tatu zilianguka; yaani ile pembe iliyokuwa na macho, na kinywa kilichosema mambo makuu mno, ambayo sura yake ilikuwa imara zaidi kuliko za wenzake. Danieli 7:7, 19, 20.
The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.
Ufalme wa nne wa Danieli sura ya saba ulitambuliwa mara mbili kuwa “tofauti” na falme zilizoutangulia. Ikiwa “pembe ndogo” ya aya ya tisa ingekuwa tu mwendelezo wa pembe ya Siria (Antiochus Epiphanes), isingekuwa tofauti. Wanyama waliotangulia Roma katika sura ya saba walikuwa simba, dubu na chui, wanyama wote wanaopatikana kweli katika asili; lakini ilipokuja kwa yule mnyama wa nne mwenye meno ya chuma na makucha ya shaba, Danieli hakumjua mnyama yeyote wa asili aliyewakilisha yule mnyama wa kutisha aliyemeza. Mnyama huyo alikuwa tofauti (tofauti). “Pembe ndogo” ya aya ya tisa ilitoka katika moja ya maeneo yaliyowakilishwa na pepo nne na mabawa, wala si kutoka katika mojawapo ya pembe au zile mashuhuri.
Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.
Sura ya nane ya Danieli, inasema kwamba "mwishoni mwa ufalme wao, wakati wakosaji watakapotimia, mfalme mwenye uso mkali, na mwenye ufahamu wa mafumbo magumu, atainuka." Katika "mwishoni mwa ufalme wao (Ugiriki, uliokuwa umegawanyika katika falme nne), wakati "wakosaji watakapotimia," mfalme mpya atainuka.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.
"Kila taifa lililoingia katika jukwaa la historia limepewa ruhusa lichukue nafasi yake duniani, ili kubainika iwapo lingetimiza makusudi ya Mwangalizi na Mtakatifu. Unabii umeonyesha kuibuka na maendeleo ya falme kuu za dunia—Babeli, Umedi-Uajemi, Ugiriki, na Roma. Kwa kila mojawapo ya hizi, kama ilivyo kwa mataifa yenye nguvu ndogo, historia imejirudia. Kila moja imekuwa na kipindi chake cha kujaribiwa; kila moja imeshindwa, utukufu wake umefifia, nguvu zake zimetoweka." Manabii na Wafalme, 535.
At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.
Mwishoni ("wakati wa mwisho") mwa ufalme wa Ugiriki, wakati muda wao wa kujaribiwa ulipokuwa umetimia ("wakati wakosaji watakapotimia"), "mfalme mwenye uso wa kutisha" atasimama. Mfalme huyo ataelewa "maneno ya mafumbo," kwa kuwa atazungumza lugha tofauti kabisa na Kiebrania cha Wayahudi au Kigiriki cha ufalme uliotangulia, maana atazungumza Kilatini. Ufalme huo ulikuwa umetambuliwa na Musa kama taifa ambalo lingeleta mzingiro wa miaka 66 hadi 70 BK, ambapo, miongoni mwa mambo mengine, njaa ilikuwa mbaya kiasi kwamba Wayahudi walikula watoto wao wenyewe ili kuishi.
Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.
Kwa sababu hukumtumikia Bwana Mungu wako kwa furaha, na kwa shangwe ya moyo, kwa sababu ya wingi wa vitu vyote; kwa hiyo utawatumikia adui zako atakaowaleta Bwana juu yako, katika njaa, na katika kiu, na katika uchi, na katika upungufu wa vitu vyote; naye ataweka nira ya chuma shingoni mwako, hata atakapokuangamiza. Bwana atakuletea juu yako taifa kutoka mbali, kutoka mwisho wa dunia, kwa kasi kama tai arukavyo; taifa ambalo lugha yake usiyoielewa; taifa lenye uso mkali, lisilomheshimu mzee, wala lisiloonyesha fadhili kwa kijana; nalo litakula uzazi wa mifugo yako, na matunda ya nchi yako, hata uangamizwe; wala halitakuachia nafaka, wala divai, wala mafuta, wala ongezeko la ng’ombe wako, wala makundi ya kondoo zako, hata litakapokuangamiza. Nalo litakuzingira katika malango yako yote, hata kuta zako zilizo juu na zenye maboma ulizozitumainia zianguke, katika nchi yako yote; nalo litakuzingira katika malango yako yote katika nchi yako yote, aliyokupa Bwana Mungu wako. Nawe utakula matunda ya tumbo lako mwenyewe, nyama ya wana wako na binti zako, aliokupa Bwana Mungu wako, katika mzingiro, na katika dhiki watakayokutia nayo adui zako. Kumbukumbu la Torati 28:47-53.
In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”
Katika sura ya pili ya Danieli ufalme wa nne uliwakilishwa na "chuma," na Musa alibainisha "taifa" ambalo lingeweka "nira ya chuma" juu ya Wayahudi. "Taifa" hilo linge "waangamiza" Wayahudi, nalo lingekuwa mwepesi kama tai, ambapo tai ni ishara ya Roma. Lingekuwa "taifa" "ambalo hutaufahamu ulimi wake," kwa maana lugha yake ingekuwa "maneno ya mafumbo" kwa Wayahudi. Lingekuwa "taifa lenye uso usio na huruma" kama lilivyoelezwa katika Danieli sura ya nane kama "mfalme wa uso usio na huruma." Na katika "kuzingirwa" kwa Yerusalemu Wayahudi waliwala "wana wao na binti zao."
Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”
Miller alitambua Roma ya kipagani kuwa nguvu iliyotabiriwa na Musa, na kuwa ufalme wa nne wa “chuma” wa Danieli sura ya pili, na “taifa” lililozungumza Kilatini, si Kiebrania wala Kigiriki. Miller hakutofautisha kati ya ufalme wa nne na wa tano wa unabii wa Biblia, maana kwake vyote viwili vilikuwa Roma tu. Hivyo baada ya Roma ya kipagani kuinuka katika aya ya ishirini na tatu, hakuona utofauti unaowakilishwa katika aya ya ishirini na nne. Katika maono ile pembe ndogo ilikuwa imebadilika-badilika kutoka ya kiume hadi ya kike hadi ya kiume hadi ya kike katika aya ya tisa hadi kumi na mbili, na aya ya ishirini na tatu inabainisha sifa za kinabii za Roma ya kipagani, tafsiri ya Gabrieli katika aya ya ishirini na nne hubadilika kuwa ya kike kuhusiana na Roma. Nguvu katika aya ya ishirini na nne ilikuwa na “nguvu kuu,” “lakini si kwa nguvu zake mwenyewe; naye ataharibu kwa ajabu, naye atafanikiwa, na atatenda, naye ataharibu wenye nguvu na watu watakatifu.”
Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.
Roma ya Kipapa ilipaswa kupewa nguvu ya kijeshi ya Roma ya kipagani, na ingeangamiza watu wa Mungu kwa miaka elfu moja mia mbili na sitini, kuanzia mwaka 538 hadi 1798. Ingeangamiza "kwa ajabu," kwa maana ni yule mnyama ambaye dunia yote "inamstaajabia," na ilikuwa nguvu ambayo inge "tenda na kufanikiwa" hadi ghadhabu ya kwanza iliyokuwa "imeamriwa" kumalizika mwaka 1798 itakapotimia.
Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.
Kisha katika aya ya ishirini na tano Gabrieli anafuata mtindo uliowekwa katika aya alizokuwa akimfasiria Danieli, na tena anaizungumzia Roma ya kipagani, ambayo kupitia aina tofauti ya "sera," iliunganisha milki yake, kama wanahistoria wote wanavyothibitisha. "Ujanja" wa Roma ya kipagani ulikuwa kushawishi mataifa kujiunga na milki yake iliyokuwa ikikua, nayo ilitumia ahadi ya amani na ustawi kujenga milki hiyo, tofauti na milki zilizotangulia ambazo ziliundwa kwa nguvu za kijeshi pekee. Roma ya kipagani pia ilikuwa "kusimama dhidi ya Mkuu wa wakuu," kama ilivyofanya ilipomsulubisha Kristo juu ya msalaba wa Kalvari.
Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).
Kisha Gabrieli anazungumzia maono yale mawili aliyokuwa akimfasiria Danieli, kwa kubainisha kwamba maono ya "mareh" ya mwonekano (siku elfu mbili mia tatu) yalikuwa ya kweli, na kwamba maono ya "chazon" ya kukanyagwa chini kwa patakatifu na jeshi kunakofanywa na Roma ya kipagani na Roma ya kipapa yalipaswa kufungwa (kutiwa muhuri) "kwa siku nyingi" (hadi wakati wa mwisho mwaka 1798).
Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.
Kisha Danieli aliugua kwa muda, kisha akarudi kufanya kazi, lakini bado hakuelewa maono ya "mareh", ambayo ni yale maono ambayo Gabrieli aliamriwa amfanye aelewe. Kwa sababu hiyo Gabrieli angerudi katika sura ya tisa, ili kukamilisha kazi yake ya kumfanya Danieli aelewe maono ya "mareh".
In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.
Katika Danieli sura ya tisa, Danieli alikuwa akisoma Neno la kinabii na akaja kuelewa kupitia maandiko ya Musa na Yeremia. Yeremia alikuwa amebainisha kwamba utekwa aliokuwa ndani yake ungedumu miaka sabini.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Nayo nchi hii yote itakuwa ukiwa, ajabu; na mataifa haya yatamtumikia mfalme wa Babeli miaka sabini. Itakapotimia miaka sabini, nitamwadhibu mfalme wa Babeli, na taifa hilo, asema Bwana, kwa uovu wao, na nchi ya Wakaldayo; nami nitaifanya kuwa magofu ya milele. Yeremia 25:11, 12.
According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.
Kwa mujibu wa Musa, kuchukuliwa mateka katika nchi ya adui kungefanana na wakati ambao nchi ingestarehe sabato zake.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.
Nami nitaifanya nchi kuwa ukiwa; na adui zenu waishio humo watashangaa juu yake. Nami nitawakawanya miongoni mwa mataifa, nami nitatoa upanga kuwafuata; na nchi yenu itakuwa ukiwa, na miji yenu itakuwa magofu. Ndipo nchi itazifurahia sabato zake, muda wote itakapokaa ukiwa, nanyi mkiwa katika nchi ya adui zenu; hata wakati huo nchi itapumzika, na itazifurahia sabato zake. Muda wote itakapokaa ukiwa itapumzika; kwa sababu haikupumzika katika sabato zenu, mlipoikalia. Walawi 26:32-35.
Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.
Danieli alikuwa ameelewa kutoka kwa Neno la Mungu la kinabii, kwa ushuhuda wa mashahidi wawili, kwamba watu Wake walikuwa wametawanywa katika nchi ya adui, wakati ambao nchi ingefurahia sabato zake. Alielewa kile ambacho mwandishi wa Mambo ya Nyakati alielewa kuhusu miaka sabini ya Yeremia.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Na wale walioponyoka upanga aliwachukua mateka mpaka Babeli; ambako walikuwa watumishi wake na wa wanawe hadi enzi ya ufalme wa Uajemi; ili kutimiza neno la Bwana kwa kinywa cha Yeremia, hata nchi ipate kufurahia Sabato zake; kwa kuwa wakati wote ilipokuwa ukiwa ilishika sabato, ili kutimia miaka sabini. Basi katika mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili neno la Bwana lililonenwa kwa kinywa cha Yeremia litimizwe, Bwana akaamsha roho ya Koreshi mfalme wa Uajemi, akatoa tangazo katika ufalme wake wote, tena akaliandika, akisema, Hivi ndivyo asemavyo Koreshi mfalme wa Uajemi, Bwana Mungu wa mbinguni amenipa falme zote za dunia; naye ameniamuru nimjengee nyumba huko Yerusalemu, iliyoko Yuda. Ni nani aliye miongoni mwenu wa watu wake wote? Bwana Mungu wake awe pamoja naye, na apande. 2 Mambo ya Nyakati 36:20-23.
Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.
Danieli alielewa kwamba miaka sabini ya Yeremia ya kutawanywa katika nchi ya adui, wakati nchi ikifurahia sabato zake, ilikuwa kulingana na laana ya “mara saba” katika Walawi ishirini na sita; na kwa kutii uelewa huo, alitekeleza suluhisho lililoamriwa lililotolewa humo kwa wale wanaozinduka mwishowe kuhusu hali yao ya kutawanywa.
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. 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. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.
Na juu ya wale watakaosalia miongoni mwenu walio hai nitatia woga katika mioyo yao katika nchi za adui zao; na sauti ya jani linalotikiswa itawafukuza; nao watakimbia, kama wakimbiao upanga; nao wataanguka ingawa hakuna anayewafukuza. Nao wataangukiana, kana kwamba mbele ya upanga, ingawa hakuna anayewafukuza; nanyi hamtakuwa na nguvu za kusimama mbele ya adui zenu. Nanyi mtaangamia kati ya mataifa, nayo nchi ya adui zenu itawameza. Na wale watakaosalia miongoni mwenu watadhoofika kwa sababu ya uovu wao katika nchi za adui zenu; tena kwa sababu ya maovu ya baba zao watadhoofika pamoja nao. Ikiwa watakiri uovu wao, na uovu wa baba zao, pamoja na kosa walilolifanya dhidi yangu, na kwamba pia wameenenda kinyume nami; na kwamba mimi nami nimeenenda kinyume nao, nikawaleta katika nchi ya adui zao; kisha ikiwa mioyo yao isiyotahiriwa itanyenyekea, nao wakaukubali adhabu ya uovu wao; ndipo nitaukumbuka agano langu na Yakobo, tena nitaukumbuka agano langu na Isaka, na agano langu na Ibrahimu nitalikumbuka; nami nitaikumbuka nchi. Nayo nchi itaachwa nao, na itafurahia sabato zake, itakapokuwa ukiwa bila wao; nao watakubali adhabu ya uovu wao; kwa sababu, naam, kwa sababu walizidharau hukumu zangu, na kwa sababu nafsi zao zilichukia amri zangu. Hata hivyo, wakiwa katika nchi ya adui zao, sitawatupa mbali, wala sitawachukia hata kuwaharibu kabisa, wala kuuvunja agano langu nao; kwa kuwa mimi ndimi Bwana Mungu wao. Bali kwa ajili yao nitaukumbuka agano la baba zao, niliowatoa katika nchi ya Misri machoni pa mataifa, ili niwe Mungu wao; mimi ndimi Bwana. Haya ndiyo maagizo na hukumu na sheria ambazo Bwana aliweka kati yake na wana wa Israeli katika mlima Sinai kwa mkono wa Musa. Walawi 26:36-46.
Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.
Sala ya Danieli katika sura ya tisa inashughulikia kila kipengele cha ushauri unaowahusu wale wanaojikuta wametawanyika katika nchi ya adui. Sala hiyo inapaswa kuwekwa sambamba na sala yake katika sura ya pili, kwa kuwa pamoja zinawakilisha sala ya wale wanaotajwa katika Ufunuo sura ya kumi na moja, waliokuwa wamekufa mitaani mwa ule mji mkuu wa Sodoma na Misri, wanaogundua kwamba nao pia walikuwa wametawanywa. Danieli anapohitimisha sala yake, Gabrieli anarudi kukamilisha kazi ya kufafanua maono ya "mareh", kama vile Roho Mtakatifu anavyokusudia kutekeleza kwa ajili ya mashahidi wawili wa Ufunuo sura ya kumi na moja.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; 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. Daniel 9:20–22.
Na nilipokuwa nikinena, na kuomba, na kukiri dhambi yangu na dhambi ya watu wangu Israeli, na kuwasilisha dua yangu mbele za Bwana Mungu wangu kwa ajili ya mlima mtakatifu wa Mungu wangu; Naam, nilipokuwa nikinena katika sala, yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akiruka upesi, akanigusa wakati wa sadaka ya jioni. Akanifahamisha, akanena nami, akaniambia, Ee Danieli, sasa nimetoka ili kukupa hekima na ufahamu. Danieli 9:20-22.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
“Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.
Muda mfupi kabla ya kuanguka kwa Babeli, wakati Danieli alikuwa akitafakari juu ya unabii huu na kumtafuta Mungu ili apate kuelewa nyakati, alipewa mlolongo wa maono kuhusu kuinuka na kuanguka kwa falme. Katika maono ya kwanza, kama yalivyorekodiwa katika sura ya saba ya kitabu cha Danieli, tafsiri ilitolewa; hata hivyo, si mambo yote yalifanywa kuwa wazi kwa nabii. ‘Mawazo yangu yalinifadhaisha sana,’ aliandika kuhusu uzoefu wake wakati huo, ‘na uso wangu ulibadilika ndani yangu; lakini nikalihifadhi jambo hilo moyoni mwangu.’ Danieli 7:28.
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.
Kupitia maono mengine, nuru zaidi ilimulika matukio ya wakati ujao; na ilikuwa mwisho wa maono haya ndipo Danieli akasikia 'mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyesema, Maono haya yatadumu hata lini?' Danieli 8:13. Jibu alilopewa, 'Hata siku elfu mbili na mia tatu; ndipo patakatifu patakaposafishwa' (mstari wa 14), lilimletea tashwishi kubwa. Kwa bidii alitafuta maana ya maono hayo. Hakuelewa uhusiano uliokuwapo kati ya miaka sabini ya utumwa, kama ilivyotabiriwa kupitia Yeremia, na miaka elfu mbili na mia tatu ambayo katika maono alimsikia mjumbe wa mbinguni akitangaza kwamba ingepita kabla ya kusafishwa kwa patakatifu pa Mungu. Malaika Gabrieli alimpa tafsiri ya sehemu tu; lakini nabii aliposikia maneno, 'Maono ... yatakuwa kwa siku nyingi,' alizimia. 'Mimi, Danieli, nilizimia,' anaandika kuhusu uzoefu wake, 'nikaugua siku kadhaa; baada ya hayo nikaondoka, nikafanya kazi za mfalme; nami nilishangaa juu ya hayo maono, lakini hakuna aliyeyaelewa.' Mistari ya 26, 27.
“Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.
Bado akiwa na mzigo kwa ajili ya Israeli, Danieli alisoma upya unabii wa Yeremia. Ulikuwa wazi sana—hivyo wazi kiasi kwamba alielewa kutokana na ushuhuda huo ulioandikwa katika vitabu ‘idadi ya miaka, ambayo neno la Bwana lilimjia nabii Yeremia, ya kwamba atakamilisha miaka sabini katika ukiwa wa Yerusalemu.’ Danieli 9:2.
“With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.
"Kwa imani iliyotegemezwa juu ya neno la unabii lenye uhakika, Danieli alimsihi Bwana azitimize kwa haraka ahadi hizi. Alisihi kwamba heshima ya Mungu ihifadhiwe. Katika ombi lake alijitambulisha kikamilifu na wale waliokuwa wamekosa kutimiza kusudi la Mungu, akiungama dhambi zao kama zake mwenyewe." Prophets and Kings, 553, 554.