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# The Book of Daniel - Number One-Hundred and Fifty-Eight

መጽሐፈ ዳንኤል - መቶ ሃምሳ ስምንት

Unveiling the Vision: Understanding the Days of Mourning in Daniel

ራእዩን መግለጥ፡ በዳንኤል ውስጥ የሐዘን ቀናትን መረዳት

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Jeff Pippenger

Published

March 25, 2024

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> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> በፋርስ ንጉሥ ቂሮስ በሦስተኛው ዓመት ቤልጣሻጽር ተብሎ ስሙ ለተጠራው ለዳንኤል አንድ ነገር ተገለጠለት፤ ያም ነገር እውነት ነበረ፥ ነገር ግን የተወሰነው ዘመን ረጅም ነበር፤ እርሱም ነገሩን አስተዋለ፥ ራእዩንም አስተዋወቀ። በዚያን ወራት እኔ ዳንኤል ሙሉ ሦስት ሳምንት እያዘንሁ ነበር። የሚያስደስት እንጀራ አልበላሁም፤ ሥጋም ሆነ ወይን ወደ አፌ አልገባም፤ ሙሉ ሦስት ሳምንትም እስኪፈጸም ድረስ ፈጽሞ ራሴን በዘይት አልቀባሁም። በፊተኛውም ወር በሀያ አራተኛው ቀን እኔ ታላቁ ወንዝ አጠገብ ሳለሁ፥ እርሱም ሂዴቅል ነው። ዳንኤል 10፥1–4።

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

በራእይ መጽሐፍ ምዕራፍ አሥራ አንድ ውስጥ በተገለጹት ምሳሌያዊ ሦስት ቀን ተኩል፣ ሁለቱ ምስክሮች በመንገድ ላይ ሞተው ሳሉ፣ አንድ “ነገር” ለቤልጣሻጽር ተገለጠለት። እርሱ ከዚህ በፊት “ራእዩን” (mareh) ተረድቶ ነበር፤ ምክንያቱም በምዕራፍ ዘጠኝ ገብርኤል አስቀድሞ መጥቶ ስለ ራእዩ ማስተዋል ሰጥቶት ነበር።

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> አዎን፣ እኔ በጸሎት ስናገር ሳለሁ፣ በመጀመሪያ በራእይ ያየሁት ሰው ገብርኤል ፈጥኖ እየበረረ መጥቶ፣ በማታው የመሥዋዕት ጊዜ ነካኝ። እርሱም አስተማረኝ፣ ከእኔም ጋር ተናገረ፣ እንዲህም አለ፤ ዳንኤል ሆይ፣ አሁን ማስተዋልንና አስተውሎትን እሰጥህ ዘንድ ወጥቻለሁ። በልመናህ መጀመሪያ ትእዛዝ ወጣ፥ እኔም ላሳይህ መጥቻለሁ፤ አንተ እጅግ የተወደድህ ነህና፤ ስለዚህ ነገሩን አስተውል፥ ራእዩንም አስብ። ዳንኤል 9፥21–23።

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

ዳንኤል “በመጀመሪያ በራእዩ ውስጥ ያየው” “ሰው ገብርኤል” የሚለው፣ በዳንኤል መጽሐፍ ምዕራፍ 8 ገብርኤል ለዳንኤል የመጽሐፍ ቅዱስ ትንቢት የመንግሥታትን ራእይ ሲተረጉም የተመለከተውን የትንቢታዊ ታሪክ “ሐዞን” ራእይ ያመለክታል። ነገር ግን ዳንኤል በዚያን ጊዜ በምዕራፍ 9 እንዲያስብበት የተነገረው “ራእይ” የመታየት “ማሬህ” ራእይ ነበር። ከዚያም ገብርኤል ለዳንኤል የሁለት ሺህ ሦስት መቶ ዓመት ትንቢትን ታሪካዊ ትንተና ያቀርባል።

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

ምዕራፍ ዘጠኝ በዳርዮስ የመጀመሪያ ዓመት ተፈጸመ። ቤልጣሻጽር በ«በቂሮስ ሦስተኛው ዓመት» «ራእዩን አስተውሎ ነበር» ብሎ ሲናገር፣ «ማሬህ» የተባለውን ራእይ ለሁለት ዓመታት አስተውሎ ነበር። ቤልጣሻጽር በ«በእነዚያ ቀኖች» በልቅሶ ውስጥ ሳለ ሊያስተውለው የመጣው «ነገር» ነበር፤ ይህም የዕብራይስጥ ቃል «ዳባር» ነው፤ እርሱም ረጅም ነበር፥ ምክንያቱም የተቀጠረው ዘመን ሁለት ሺህ አምስት መቶ ሀያ ዓመታት ነበር።

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

ዳንኤል በዘጠነኛው ምዕራፍ የዘሌዋውያን ሃያ ስድስት ጸሎትን እያከናወነ ስለነበር፣ ከ«ነገሩ» አንዳንዱን አስቀድሞ ተረድቶ ነበር፤ ያም የ«ነገሩ» ጸሎት ነው። ቤልጣሻፅር በሀዘን ባሳለፋቸው ሃያ አንድ ቀናት ውስጥ በ«ሰባቱ ዘመናት» ላይ የጨመረ ብርሃን ወደ መረዳት መጣ፤ እናም በእነዚያ የሀዘን ቀናት ውስጥ በ«ሰባቱ ዘመናት» ላይ የተጨመረው ብርሃን በ1856 በ«ሰባቱ ዘመናት» ላይ የተጨመረውን ብርሃን ይመስል ነበር። ሚለራውያንም ደግሞ አስቀድመው ስለ«ሰባቱ ዘመናት» ያውቁ ነበር፤ ምክንያቱም እርሱን አውጅተው ነበር፤ ነገር ግን ከፊላዴልፍያ እንቅስቃሴ ወደ ሎዶቅያ እንቅስቃሴ በተሸጋገሩበት በታሪካቸው በዚያ ትክክለኛ ነጥብ ላይ የሚፈትናቸው የተጨመረ ብርሃን ነበር።

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

የቤልጣሻጽር የልቅሶ ቀናት፣ የፊላዴልፊያ እንቅስቃሴ በ1856 ወደ ሎዶቅያ እንቅስቃሴ ከተሸጋገረበት ጊዜ፣ ከዚያም በ1863 ወደ ሎዶቅያ አድቬንቲስት ቤተ ክርስቲያን ከተለወጠበት ጊዜ ያለውን ትንቢታዊ ታሪክ ይመሳሰላሉ። በ“ሰባቱ ጊዜያት” ላይ የጨመረውን ብርሃን የቤልጣሻጽርና የሚለራውያን ታሪክ ሁለቱም፣ የሦስተኛው መልአክ ሎዶቅያ እንቅስቃሴ ወደ አንድ መቶ አርባ አራት ሺህ የፊላዴልፊያ እንቅስቃሴ ከሚሸጋገርበት ሽግግር ጋር ይጣጣማል፤ ይህም በልቅሶ ቀናት፣ ማለትም በመዘግየት ዘመን ውስጥ፣ በ“ሰባቱ ጊዜያት” ላይ የጨመረ ብርሃን ሊገለጥ በነበረበት ጊዜ ነው።

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

በልጣሳር ሁለቱንም፣ መልእክተኛንና እንቅስቃሴን፣ ይወክላል። በሐዘኑ ዘመን መልእክተኛው “ነገሩን”፣ እርሱም እውነት የሆነውን፣ ሊያስተውል ይገባዋል፤ ከዚያም ሚካኤል በ2023 ሁለቱን ምስክሮች ሲያስነሣ፣ “ነገሩን” ለአንድ እንቅስቃሴ ሊያቀርብ ይገባዋል።

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

ዳንኤል በመጀመሪያው ቁጥር እንደ ተረዳው የሚገለጠው “ማሬህ” የተባለው የዕብራይስጥ ቃል (የክርስቶስ መገለጫ ራእይ) በዳንኤል የመጨረሻ ራእይ ውስጥ አራት ጊዜ ቀርቧል። ሁለት ጊዜ “ራእይ” ተብሎ ተተርጉሟል፣ ሁለት ጊዜም “መልክ” ተብሎ ተተርጉሟል። ዳንኤል ቃሉን በመጀመሪያ ጊዜ በቁጥር አንድ ሲጠቀም፣ “ራእዩን” እንደ ተረዳ እያመለከተ ነው፤ ነገር ግን ሌሎቹ ሦስት ማጣቀሻዎች ዳንኤል ራእዩን እያየ እንደ ነበረ ይገልጣሉ። በቁጥር ስድስት፣ የክርስቶስ ፊት “እንደ መብረቅ ‘መልክ’” ነበረ።

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

> በመጀመሪያውም ወር በሃያ አራተኛው ቀን፥ ሂዴቄል ተብሎ በሚጠራው ታላቅ ወንዝ ዳር ሳለሁ፥ ዓይኖቼን አንሥቼ ተመለከትሁ፤ እነሆም፥ በተልባ የተለበሰ አንድ ሰው፥ ወገቡም በኡፋዝ ጥሩ ወርቅ ታጥቆ ነበር። ሰውነቱም እንደ በርል ድንጋይ ይመስል ነበር፥ ፊቱም እንደ መብረቅ መልክ፥ ዓይኖቹም እንደ እሳት መብራቶች፥ ክንዶቹና እግሮቹም እንደ ተቀለለ ናስ ቀለም ይመስሉ ነበር፥ የቃላቱም ድምፅ እንደ ብዙ ሕዝብ ድምፅ ነበር። ራእዩንም እኔ ዳንኤል ብቻዬን አየሁት፤ ከእኔ ጋር የነበሩት ሰዎች ግን ራእዩን አላዩትም፤ ነገር ግን ታላቅ መንቀጥቀጥ በእነርሱ ላይ ወደቀ፥ ራሳቸውንም ለመሸሸግ ሸሹ። ስለዚህ እኔ ብቻዬን ቀርቼ ይህን ታላቅ ራእይ አየሁ፤ ኀይልም አልቀረብኝም፤ ውበቴ በውስጤ ወደ መበላሸት ተለወጠብኝና ኀይልም አልተረፈልኝም። ዳንኤል 10፥4–8።

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

“ራእይ” ተብሎ የሚተረጎም ሌላ የዕብራይስጥ ቃል አለ፤ የዕብራይስጡን “mareh” ቃል አንዳንድ ባህርያት ካቀረብን በኋላ ወደ እርሱ እንመለሳለን። በቀደሙት ጥቅሶች “መልክ” ተብሎ የተተረጎመው ይኸው የዕብራይስጥ “mareh” ቃል ነው። ይህ ቃል በአሥራ ስድስተኛው ቁጥር ደግሞ “ራእይ” ተብሎ ተተርጉሟል። በአሥራ ስድስተኛው ቁጥር፣ የክርስቶስ ራእይ ዳንኤልን አሳዝኖታል።

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> እነሆም፥ እንደ ሰው ልጆች አምሳል ያለ አንዱ ከንፈሮቼን ነካ፤ ከዚያም አፌን ከፍቼ ተናገርሁ፥ በፊቴም ለቆመው እንዲህ አልሁት፤ ጌታዬ ሆይ፥ በራእዩ ምክንያት ሕመሜ በላዬ ተመልሷል፥ ኃይልም አልቀረልኝም። ዳንኤል 10፥16።

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

“ሕማማት” ተብሎ የተተረጎመው የዕብራይስጥ ቃል “ማጠፊያ” ማለት ነው፤ እናም ዳንኤል በቁጥሩ ውስጥ ያየው የክርስቶስ መገለጥ “ራእይ” በማጠፊያ ላይ ዞረ። “ማጠፊያ” በትንቢት ውስጥ የመቀየሪያ ነጥብን ይወክላል።

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> ከያለፈው ታሪክ ሊማሩ የሚገቡ ትምህርቶች አሉ፤ እነዚህም ሁሉም እንዲረዱ ትኩረት እንዲሰጣቸው ተጠርቷል፤ ምክንያቱም እግዚአብሔር አሁንም እንደ ሁልጊዜው በዚያው መስመር እየሠራ ነውና። እጁ በሥራው ውስጥና በአሕዛብ መካከል አሁንም ይታያል፤ ይህም ወንጌል በኤደን ለአዳም ከተሰበከ ጀምሮ ሁልጊዜ እንደነበረው በትክክል እንዲሁ ነው።

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “በአሕዛብና በቤተ ክርስቲያን ታሪክ ውስጥ መለወጫ ነጥቦች የሆኑ ዘመናት አሉ። በእግዚአብሔር አምላካዊ ሥርዓት፣ እነዚህ የተለያዩ ችግኝ ጊዜያት በሚደርሱበት ጊዜ፣ ለዚያ ዘመን የሚሆን ብርሃን ይሰጣል። ይህ ብርሃን ከተቀበለ፣ መንፈሳዊ እድገት ይከተላል፤ ከተከለከለ ግን፣ መንፈሳዊ መውረድና መርከብ ስብራት ይከተላሉ። ጌታ በቃሉ ውስጥ ወንጌል እንዴት በቀድሞ እንደ ተገፋ ሥራውን እንዳከናወነ፣ እና በፊትም እንዴት እንደሚሆን፣ እስከ መዝጊያው ግጭት ድረስ፣ በዚያም ሰይጣናዊ ወኪሎች የመጨረሻቸውን አስደናቂ እንቅስቃሴ በሚያደርጉበት ጊዜ፣ ግልጽ አድርጎ ከፍቶታል።” Bible Echo, August 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

ቁጥር አሥራ ስድስት ቤልጣሻጽር የሚወክለው ታሪክ ውስጥ የመቀየሪያ ነጥብን ያመለክታል። ለሪፐብሊካን ቀንድ (ለሕዝብ) እና ለፕሮቴስታንት ቀንድ (ለቤተ ክርስቲያን) ሁለቱም የመቀየሪያ ነጥብ ነው። ቀውስን ያመለክታል፥ እንዲሁም ለዚያ ታሪክ ልዩ ብርሃን የሚሰጥበትን ነጥብ ያመለክታል። ለዳንኤል የመቀየሪያው ነጥብ የተከሰተው ዳንኤል “በተነካ” ጊዜ፥ ከሦስት ጊዜ ሁለተኛው ጊዜ ሲሆን ነው። ዳንኤል ሦስት ጊዜ ይነካ ነበር፤ ሁለተኛውም ጊዜ በተነካ ጊዜ ለዳንኤል የመቀየሪያ ነጥብ ነበር፤ ያም የመቀየሪያ ነጥብ ዳንኤል “mareh” ራእይን ካየባቸው ከሦስት ጊዜያት ሁለተኛው ነበር።

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> እነሆም፥ እንደ ሰው ልጆች ምሳሌ ያለ አንድ ሰው ከንፈሮቼን ነካኝ፤ ከዚያም አፌን ከፍቼ ተናገርሁ፥ በፊቴም ለቆመው እንዲህ አልሁት፤ ጌታዬ ሆይ፥ በራእዩ ምክንያት ሕመሜ በእኔ ላይ ተመልሶአል፥ ኃይልም አልቀረልኝም። ዳንኤል 10፥16።

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

ስለ ሦስቱ ንክኪዎች በቅርቡ እንመለከታለን። ዳንኤል “mareh” የሚለውን ቃል ከአራት ጊዜ የተጠቀመባቸው መካከል የመጀመሪያው ጊዜ፣ ራእዩን እንደ ተረዳ የሰጠው ምስክርነት ነበር፤ የመጨረሻዎቹ ሦስት ግን በእውነት መልኩን ባየ ጊዜ ያጋጠመውን ልምምድ ይገልጻሉ። መልኩን የሚመለከተውን ራእይ ለሦስተኛ ጊዜ የሚጠቅሰው በአሥራ ስምንተኛው ቁጥር ነው፤ በዚያም ለሦስተኛ ጊዜ ተነካ።

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

> ከዚያም እንደ ሰው ምሳሌ ያለ አንድ ዳግመኛ መጥቶ ነካኝ፥ እርሱም አበረታኝ። ዳንኤል 10፥18።

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

በሁለተኛው ንክኪ ጊዜ፣ በአሥራ ስድስተኛው ቁጥር፣ ይህም ለ“ማራህ” ራእይ ሁለተኛው ማጣቀሻ ሲሆን፣ ኃይሉ ያልቃል፤ ነገር ግን በሦስተኛው ንክኪ ኃይሉ ይመለስለታል። በአሥረኛው፣ በአሥራ ስድስተኛው እና በአሥራ ስምንተኛው ቁጥሮች ዳንኤል ይነካል። በስድስተኛው ቁጥር ዳንኤል የክርስቶስን መልክ ከዚያም የገብርኤልን ያያል፤ በአሥረኛውም ቁጥር ገብርኤል ዳንኤልን ለመጀመሪያ ጊዜ ይነካዋል።

> Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> ከዚያም ዓይኖቼን አነሣሁ፥ ተመለከትሁም፤ እነሆም፥ በበፍታ የተለበሰ አንድ ሰው ነበረ፥ ወገቡም በኦፋዝ በመጣ በንጹሕ ወርቅ ታጥቆ ነበር። ሰውነቱም እንደ ቤሪል ነበረ፥ ፊቱም እንደ መብረቅ መልክ ነበረ፥ ዓይኖቹም እንደ እሳት መብራቶች፥ ክንዶቹና እግሮቹም በቀለም እንደ ተጠረጠረ ናስ ነበሩ፥ የቃሉም ድምፅ እንደ ሕዝብ ብዛት ድምፅ ነበረ። ራእዩንም እኔ ዳንኤል ብቻዬን አየሁ፤ ከእኔ ጋር የነበሩት ሰዎች ግን ራእዩን አላዩም፤ ነገር ግን ታላቅ መንቀጥቀጥ ወደቀባቸው፥ ስለዚህም ራሳቸውን ለመሸሸግ ሸሹ። ስለዚህ እኔ ብቻዬን ቀረሁ፥ ይህንም ታላቅ ራእይ አየሁ፤ በእኔም ውስጥ ኃይል አልቀረም፤ ውበቴ በእኔ ውስጥ ወደ ጥፋት ተለወጠ፥ ኃይልም አልቀረብኝም።

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.

> ነገር ግን የቃሉን ድምፅ ሰማሁ፤ የቃሉንም ድምፅ በሰማሁ ጊዜ ፊቴን ወደ ምድር አዘንብዬ በጥልቅ እንቅልፍ ውስጥ ነበርሁ። እነሆም፥ እጅ ዳሰሰችኝ፤ በጕልበቴና በእጄ መዳፎች ላይም አቆመችኝ። እርሱም እንዲህ አለኝ፦ እጅግ የተወደድክ ሰው ሆይ፥ ዳንኤል፥ የምነግርህን ቃል አስተውል፥ ቀጥ ብለህም ቁም፤ አሁን ወደ አንተ ተልኬአለሁና። ይህንንም ቃል በተናገረኝ ጊዜ እየተንቀጠቀጥሁ ቆምሁ። እርሱም እንዲህ አለኝ፦ ዳንኤል ሆይ፥ አትፍራ፤ ልብህን ለማስተዋልና በአምላክህ ፊት ራስህን ለማዋረድ ከወሰንህበት ከመጀመሪያው ቀን ጀምሮ ቃልህ ተሰምቶአል፥ እኔም ስለ ቃልህ መጥቻለሁ። ነገር ግን የፋርስ መንግሥት አለቃ ሀያ አንድ ቀን ተቃወመኝ፤ እነሆም፥ ሚካኤል፥ ከዋናዎቹ አለቆች አንዱ፥ ሊረዳኝ መጣ፤ እኔም በዚያ ከፋርስ ነገሥታት ጋር ቀረሁ። አሁንም በኋለኛው ዘመን በሕዝብህ ላይ የሚደርሰውን እንድታስተውል መጥቻለሁ፤ ራእዩ ገና ለብዙ ቀኖች ነውና። ዳንኤል 10፥5–14።

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

ከዚያም በአሥራ ስድስተኛው ቁጥር፣ ዳንኤል የክርስቶስን ራእይ በሚያይበት ጊዜ፣ ለሁለተኛ ጊዜ ተዳሰሰ።

> 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.

> እርሱም እንዲህ ያሉ ቃላት በነገረኝ ጊዜ፥ ፊቴን ወደ ምድር አዘንብዬ ዝም አልሁ። እነሆም፥ ከሰው ልጆች ምሳሌ የሚመስል አንድ ሰው ከንፈሮቼን ዳሰሰ፤ ከዚያም አፌን ከፍቼ ተናገርሁ፥ በፊቴም ለቆመው እንዲህ አልሁት፦ ጌታዬ ሆይ፥ በራእዩ ምክንያት ሕመሜ በላዬ ተመልሶብኛል፥ ኃይልም አልቀረልኝም። የዚህ ጌታዬ ባሪያ ከዚህ ጌታዬ ጋር እንዴት ሊናገር ይችላል? ለእኔስ፥ ወዲያውኑ ኃይል አልቀረብኝም፥ እስትንፋስም በውስጤ አልቀረም። ዳንኤል 10፥15–17።

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

ከዚያም ዳንኤል ለሦስተኛ ጊዜ ይነካል፤ ይህም በክርስቶስ ሳይሆን በገብርኤል መገለጥ ጊዜ ነው።

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

> ከዚያም እንደ ሰው መልክ ያለ አንዱ ደግሞ መጥቶ ነካኝ፥ አበረታኝም፤ እንዲህም አለ፦ እጅግ የተወደድህ ሰው ሆይ፥ አትፍራ፤ ሰላም ለአንተ ይሁን፤ ጽና፥ አዎን፥ ጽና። በተናገረኝም ጊዜ በረታሁ፥ እንዲህም አልሁ፦ ጌታዬ ይናገር፤ አንተ አበረታኸኝና። እርሱም እንዲህ አለ፦ ወደ አንተ ስለ ምን እንደ መጣሁ ታውቃለህን? አሁንም ከፋርስ አለቃ ጋር ለመዋጋት እመለሳለሁ፤ እኔም ስወጣ፥ እነሆ፥ የግሪክ አለቃ ይመጣል። ነገር ግን በእውነት መጽሐፍ የተመዘገበውን አሳይሃለሁ፤ በእነዚህም ነገሮች ከእኔ ጋር የሚቆም ከአለቃችሁ ሚካኤል በቀር ማንም የለም። ዳንኤል 10፥18–21።

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

ዳንኤል ሦስት ጊዜ ተነካ፤ በመጀመሪያውና በሦስተኛው ጊዜ የነካው መልአኩ ገብርኤል ነበር። በሁለተኛው ጊዜ ግን የነካው ክርስቶስ ነበር። ዳንኤል ያውኑን የዕብራይስጥ ቃል አራት ጊዜ ተጠቅሟል፤ ነገር ግን ከእነዚያ አራቱ መጀመሪያው ጊዜ፣ በመጀመሪያው ቁጥር፣ “ራእዩን” እንደ ተረዳ ሲገልጽ ነበር። እውነትን መረዳት አስፈላጊ ነው፤ ነገር ግን እርሱ በቀሪዎቹ ሦስት ጊዜያት እንዳደረገው እውነቱን ከመለማመድ ጋር አንድ አይደለም።

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

የዳንኤል የሐዘን ቀኖች በተፈጸሙ ጊዜ፣ የሐዘኑ ቀኖች ሳይፈጸሙ በፊት አስተውሎት ያገኘውን ራእይ በተሞክሮ ተቀበለ። ይህ ተሞክሮ በሦስት እርምጃዎች የተገነባ ሲሆን፣ በሦስት መንካቶች የተወከለ ነው። የመጀመሪያውና የመጨረሻው መንካት በገብርኤል ተፈጽመዋል፤ መካከለኛው መንካት ግን በክርስቶስ ነበር። የመጀመሪያውና የመጨረሻው መንካቶች የዕብራይስጥ ፊደላት አልፋቤት የመጀመሪያውና የመጨረሻው ፊደላት ነበሩ። በዚያ ሁለተኛ እርምጃ፣ ዳንኤል ከጌታው ጋር በተያያዘ ሁኔታ ራሱን ዓመፀኛ ኃጢአተኛ እንደሆነ ያውቃል፤ ስለዚህም መካከለኛው መንካት በዕብራይስጥ ፊደላት አልፋቤት አሥራ ሦስተኛው ፊደል እንደሚወክለው ዓመፅን ይወክላል።

> “But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

> “ነገር ግን ጴጥሮስ አሁን ስለ ጀልባዎች ወይም ስለ ጭነት ምንም አላሰበም። ይህ ተአምር እርሱ ከቶ ካየው ሁሉ በላይ ለእርሱ የመለኮታዊ ኃይል መገለጥ ነበር። በኢየሱስም ውስጥ ተፈጥሮን ሁሉ በቁጥጥሩ ሥር የያዘ አንዱን አየ። የመለኮት መገኘት የራሱን ቅድስና ማጣት ገለጠለት። ለጌታው ያለው ፍቅር፣ በራሱ አለማመን ምክንያት ያለው እፍረት፣ ለክርስቶስ ትሕትና ያለው ምስጋና፣ ከሁሉ በላይም ወሰን የሌለው ንጽሕና ባለበት ፊት የራሱን ርኵሰት የተሰማው ስሜት እርሱን ሙሉ በሙሉ አሸነፈው። ጓደኞቹ የመረቡን ውስጥ ያለ ነገር ሲያስተካክሉ ጴጥሮስ በአዳኙ እግር ላይ ወደቀና፣ ‘ከእኔ ራቅ፤ እኔ ኃጢአተኛ ሰው ነኝና፣ ጌታ ሆይ’ ብሎ ጮኸ።”

> “It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

> “የእግዚአብሔር መልአክ ፊት ለፊት እንደ ሞተ ሰው እንዲወድቅ ነቢዩ ዳንኤልን ያደረገው ያው መለኮታዊ ቅድስና መገኘት ነበረ። እርሱም፣ ‘ውበቴ በውስጤ ወደ ጥፋት ተለወጠ፥ ኃይልም አልቀረልኝም’ አለ። እንዲሁም ኢሳይያስ የጌታን ክብር ባየ ጊዜ፣ ‘ወዮልኝ! ጠፍቻለሁና፤ ከንፈሮቼ የረከሱ ሰው ነኝና፥ ደግሞም በከንፈሮቻቸው በረከሱ ሕዝብ መካከል እኖራለሁና፤ ዓይኖቼ ንጉሡን፥ የሠራዊትን ጌታ አይተዋልና’ ብሎ ጮኸ። ዳንኤል 10፥8፤ ኢሳይያስ 6፥5። ሰብአዊነት በድካሙና በኃጢአቱ ከመለኮት ፍጹምነት ጋር በንጽጽር ቀረበ፥ እርሱም ፈጽሞ ጎዶሎና ያልተቀደሰ መሆኑን ተሰማው። የእግዚአብሔርን ታላቅነትና ግርማ እንዲያዩ ለተፈቀደላቸው ሁሉ እንዲሁ ሆኖአል።”

> “Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

> ጴጥሮስ እንዲህ ብሎ ጮኸ፦ “ከእኔ ዘንድ ራቅ፤ እኔ ኃጢአተኛ ሰው ነኝና፤” ሆኖም ከእርሱ መለየት እንደማይችል እየተሰማው የኢየሱስን እግሮች አጥብቆ ይዞ ነበር። አዳኙም እንዲህ ብሎ መለሰ፦ “አትፍራ፤ ከዚህ ወዲህ ሰዎችን ታጠምዳለህ።” ኢሳይያስ የእግዚአብሔርን ቅድስና እና የራሱን አለመገባት ካየ በኋላ መለኮታዊው መልእክት አደራ ተሰጠው። ጴጥሮስም ራስን ወደ መካድና በመለኮታዊ ኃይል ላይ ወደ መደገፍ ከተመራ በኋላ ለክርስቶስ ሥራው ጥሪውን ተቀበለ።” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

የ“mareh” ራእይ የክርስቶስ መገለጥ ራእይ ነው፤ ነገር ግን መልአኩ ገብርኤል ዳንኤል ቃሉን በተጠቀመበት ሁለተኛና አራተኛ ጊዜ ይወከላል። የመጀመሪያው ጊዜ ቤልጣሻጸር ራእዩን እንደ ተረዳ የሚገልጽ መግለጫ ነበር፤ ነገር ግን የመጨረሻዎቹ ሦስቱ ዳንኤል ራእዩን ሲለማመድ ያመለክታሉ። ዳንኤል ራእዩን በሚለማመድባቸው እነዚያ ሦስት ጊዜያት፣ ደግሞ ይነካል።

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

ከተከበረው ክርስቶስ መገለጥ አምሳል ካየ በኋላ ገብርኤል ለመጀመሪያ ጊዜ ዳሰሰው፤ ይህም ተሞክሮ “ፊቴን ወደ ምድር አዘንብዬ በፊቴ ላይ በከባድ እንቅልፍ” አስቀረው። ራእዩ መለየትን አመጣ፤ ከእርሱ ጋር የነበሩት “ራእዩን አላዩምና፤ ነገር ግን ታላቅ መንቀጥቀጥ በላያቸው ወደቀ፥ ስለዚህም ተሸሽገው ለመሸሸግ ሸሹ።” በመጀመሪያው ተስፋ መቁረጥ ውስጥ ኤርምያስ “በእግዚአብሔር እጅ ምክንያት ብቻዬን ተቀመጥሁ፤” በቤልጣሻጽርም “ኃይል አልቀረብኝም፤” “ምክንያቱም” “ውበቴ በውስጤ ወደ ጥፋት ተለወጠች፥” እርሱም “ኃይል አልያዝሁም።”

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

ገብርኤል ለመጀመሪያ ጊዜ ከነካው በኋላ ዳንኤልን በጕልበቶቹና በእጆቹ መዳፎች ላይ አቆመው። ከዚያም የተናገረውን ቃል እንዲያስተውልና እንዲነሣ አዘዘው፤ እርሱም ሲንቀጠቀጥ ቢሆንም አደረገው። ከዚያ በኋላ ገብርኤል፣ በዳንኤል የሐዘን ሃያ አንድ ቀናት ውስጥ የተከሰተውን ነገር በዝርዝር ገለጠለት። ከፋርስ ነገሥታት ጋር ሃያ አንድ ቀን ከታገለ በኋላ፣ ሚካኤል በጦርነቱ ለመሳተፍ ከሰማይ እንደ ወረደ፣ ከዚያም ገብርኤል የዳንኤልን ጸሎት ለመመለስና “በኋለኛው ዘመን በሕዝብህ ላይ የሚደርሰውን” ለዳንኤል ለማስረዳት እንደ መጣ ገለጠ። ሚካኤል ከሰማይ በወረደ ጊዜ ገብርኤል የመጨረሻዎቹን ዘመናት ለዳንኤል ለማስረዳት ተልኮ ነበር።

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

ጀብርኤል የሰጠው ማብራሪያ ለዳንኤል የተሰጠው በሃያ አንዱ የሐዘን ቀናት መጨረሻ ላይ ነበር፤ ይህም በራእይ ምዕራፍ አሥራ አንድ መስመር በላይ መስመር በሚተገበረው አተገባበር ውስጥ፣ በሕዝቅኤል ምዕራፍ ሠላሳ ሰባት ውስጥ ሁለት ጊዜ ለደረቁት አጥንቶች ትንቢት እንዲናገር ትእዛዝ የሚሰጠውን፣ ሁለቱን ነቢያት ከመቃብራቸው ለማስነሣት የሚደረገውን ይወክላል። ይህም ሚካኤል ከሰማይ ወርዶ የሙሴን ሥጋ ባስነሣ ጊዜ፣ በይሁዳ መጽሐፍ ውስጥ ከሰይጣን ጋር መገናኘትን በሚከለክልበት ጊዜ ይከሰታል። ዳንኤልም ጀብርኤል ስለ ሐዘን ቀናቱ አጠቃላይ እይታውን ከሰጠው በኋላ አሁንም ሁለት ጊዜ ተጨማሪ ሊነካ ነው።

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

ገብርኤል ከጨረሰ በኋላ፥ ዳንኤል “ፊቱን ወደ ምድር አዘነበለ፥ ድዳምም ሆነ፤” ከዚያም ክርስቶስ ራሱ የዳንኤልን “ከንፈሮች ነካ፤” ከዚያም ዳንኤል “አፉን ከፍቶ ተናገረ፥ በፊቴም ለቆመው እንዲህ አለው፤ ጌታዬ ሆይ፥ በራእዩ ምክንያት ሐዘኔ በእኔ ላይ ተመልሶአል፥ ኀይልም አልቀረልኝም። የዚህ ጌታዬ ባሪያ ከዚህ ጌታዬ ጋር እንዴት ሊናገር ይችላል? እኔን ግን፥ ወዲያውኑ ኀይል አልቀረብኝም፥ እስትንፋስም በእኔ ውስጥ አልቀረም።”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

ክርስቶስን ማየትና ከእርሱ ጋር መናገር ያጋጠመው ልምድ ዳንኤልን እስከ አፈር ድረስ አዋረደው። እርሱም እንደ ኢሳይያስ ከመሠዊያው የተወሰደ ፍም ከንፈሮቹን እንደነካው ሁሉ፣ ክርስቶስ ከንፈሮቹን ባይነካ ኖሮ ዝም ብሎ በቀረ ነበር።

We will continue this study in the next article.

በሚቀጥለው ጽሑፍ ይህን ጥናት እንቀጥላለን።

> “As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

> “ኢሳይያስ ይህን የጌታውን ክብርና ግርማ ራእይ በተመለከተ ጊዜ፣ በእግዚአብሔር ንጽሕናና ቅድስና ስሜት እጅግ ተሸነፈ። በፈጣሪው ወደር የሌለው ፍጹምነት እና ከራሱ ጋር ለረጅም ዘመን ከእስራኤልና ከይሁዳ ምርጥ ሕዝብ መካከል ተቆጥረው የነበሩት ሰዎች ኃጢአተኛ አካሄድ መካከል ያለው ልዩነት ምንኛ የተሳለ ነበር! ‘ወዮልኝ!’ ብሎ ጮኸ፤ ‘ጠፍቻለሁና፤ ርኩስ ከንፈር ያለኝ ሰው ነኝና፥ እኔም ርኩስ ከንፈር ባላቸው ሕዝብ መካከል እኖራለሁ፤ ዓይኖቼም ንጉሡን፥ የሠራዊትን ጌታ አይተዋልና።’ ቁጥር 5። በውስጠኛው መቅደስ ውስጥ ባለው የመለኮት ህልውና ሙሉ ብርሃን ውስጥ እንደቆመ ሆኖ፣ በራሱ ጉድለትና አቅም ማነስ ብቻ ቢቀር፣ የተጠራበትን ተልእኮ ለመፈጸም ፈጽሞ እንደማይችል አስተዋለ። ነገር ግን ከጭንቀቱ ያሳርፈውና ለታላቅ ተልእኮው ያዘጋጀው ዘንድ አንድ ሱራፌል ተላከ። ከመሠዊያው የተወሰደ የእሳት ፍም በከንፈሮቹ ላይ ተደረገ፤ እንዲህም ተባለው፦ ‘እነሆ፥ ይህ ከንፈሮችህን ነክቶአል፤ በደልህም ተወግዶአል፥ ኃጢአትህም ነጽቶአል።’ ከዚያም የእግዚአብሔር ድምፅ፣ ‘ማንን እልክ? ስለ እኛስ ማን ይሄዳል?’ ሲል ተሰማ፤ ኢሳይያስም፣ ‘እነሆ እኔ ነኝ፤ ላከኝ’ ብሎ መለሰ። ቁጥሮች 7, 8።

> “The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

> “ሰማያዊው ጎብኚ በጥበቃ ላይ ለነበረው መልእክተኛ፣ ‘ሂድ፤ ለዚህ ሕዝብም እንዲህ በላቸው፦ በመስማት ስሙ፥ ነገር ግን አታስተውሉም፤ በማየትም ተመልከቱ፥ ነገር ግን አታስተውሉም። የዚህን ሕዝብ ልብ ደንድን፥ ጆሮዎቻቸውንም አድክም፥ ዓይኖቻቸውንም ጨፍን፤ በዓይኖቻቸው እንዳያዩ፥ በጆሮዎቻቸውም እንዳይሰሙ፥ በልባቸውም እንዳያስተውሉ፥ ተመልሰውም እንዳይፈወሱ።’ ” ቁጥሮች 9, 10።

> “The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

> “የነቢዩ ኃላፊነት ግልጽ ነበር፤ በነገሡት ክፋቶች ላይ በተቃውሞ ድምፁን ማንሳት ነበረበት። ነገር ግን ያለ አንዳች የተስፋ ማረጋገጫ ይህን ሥራ ለመውሰድ ፈራ። ‘ጌታ ሆይ፣ እስከ መቼ?’ ሲል ጠየቀ። ቁጥር 11። ከተመረጡት ሕዝብህ መካከል አንዳቸውም እውነቱን አስተውለው ንስሐ ገብተው እንዲፈወሱ ፈጽሞ አይሆንምን?”

> “His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

> “ነፍሱ ስለ ተሳሳተችው ይሁዳ የተሸከመችው ሸክም በከንቱ የሚሸከም አልነበረም። ተልእኮውም ፈጽሞ ፍሬ አልባ የሚሆን አልነበረም። ነገር ግን ለብዙ ትውልዶች ሲበዙ የኖሩት ክፋቶች በእርሱ ዘመን ሊወገዱ አይችሉም ነበር። በሕይወቱ ዘመን ሁሉ ታጋሽና ደፋር አስተማሪ—የፍርድ እንዲሁም የተስፋ ነቢይ—መሆን ይገባው ነበር። መለኮታዊው ዓላማ በመጨረሻ ሲፈጸም፣ የጥረቱም ሙሉ ፍሬ፣ እንዲሁም የእግዚአብሔር ታማኝ መልእክተኞች ሁሉ ድካም ፍሬ፣ ይገለጥ ነበር። አንድ ቅሬታ ይድን ነበር። ይህም እንዲሆን፣ የማስጠንቀቂያና የልመና መልእክቶች ለዓመፀኛው ሕዝብ ሊነገሩ እንደሚገባ፣ ጌታ እንዲህ ብሎ አወጀ፤ ‘ከተሞች ያለ ነዋሪ እስኪፈርሱ፣ ቤቶችም ያለ ሰው እስኪሆኑ፣ ምድሪቱም ፈጽሞ እስክትፈርስ፣ እግዚአብሔርም ሰዎችን እስኪያርቅ፣ በምድርም መካከል ታላቅ መተው እስኪሆን ድረስ።’ ቁጥር 11, 12።”

> “The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

> “በንስሐ ያልገቡትን የሚያጋጥሙ ከባድ ፍርዶች፣—ጦርነት፣ ስደት፣ ጭቆና፣ በአሕዛብ መካከል ኃይልና ክብር መጥፋት፣—እነዚህ ሁሉ የሚመጡት በእነርሱ ውስጥ የተቈጣ እግዚአብሔርን እጅ ሊያውቁ የሚችሉ ሰዎች ወደ ንስሐ እንዲመሩ ነበር። የሰሜኑ መንግሥት አሥሩ ነገዶች በቅርቡ በአሕዛብ መካከል ሊበተኑ እና ከተሞቻቸው ባድማ ሊቀሩ ነበር፤ የጠላት አሕዛብ አጥፊ ሠራዊት መሬታቸውን ደጋግሞ ሊያጥለቀልቅ ነበር፤ እንዲሁም በመጨረሻ ኢየሩሳሌም ልትወድቅ ነበር፣ ይሁዳም በምርኮ ሊወሰድ ነበር፤ ነገር ግን የተስፋይቱ ምድር ለዘላለም ፈጽሞ ተተውታ አትቀርም ነበር። ለኢሳይያስ የተሰጠው የሰማያዊው ጎብኚ ማረጋገጫ ይህ ነበር፦ ‘በእርስዋም አንድ ዐሥረኛ ይቀራል፥ እርስዋም ትመለሳለች፥ እንደ ተል ዛፍና እንደ ኦክ ዛፍ ግን ትበላለች፤ ቅጠላቸው በሚረግፍ ጊዜ ግንዳቸው በውስጣቸው እንደሚቀር፥ እንዲሁ የተቀደሰው ዘር ግንዷ ይሆናል።’ ቁጥር 13።

> “This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

> “ይህ ስለ እግዚአብሔር ዓላማ የመጨረሻ ፍጻሜ የተሰጠ ማረጋገጫ በኢሳይያስ ልብ ውስጥ ድፍረትን አመጣ። ምድራዊ ኃይሎች በይሁዳ ላይ ቢሰለፉ ምን ይሆናል? የጌታ መልእክተኛ ተቃውሞና መከላከል ቢገጥመው ምን ይሆናል? ኢሳይያስ ንጉሡን፣ የሠራዊት ጌታን አይቶ ነበር፤ የሱራፌልም መዝሙር፣ ‘ምድር ሁሉ በክብሩ ተሞልታለች’ የሚለውን ሰምቶ ነበር፤ ደግሞም የይሖዋ ወደ ከሃዲት ይሁዳ የሚላኩ መልእክቶች በመንፈስ ቅዱስ የሚያሳምን ኃይል እንደሚታጀቡ የተስፋ ቃል ነበረው፤ ስለዚህም ነቢዩ ከፊቱ ለነበረው ሥራ ተበረታታ። ቁጥር 3። በረዥሙና በአድካሚው አገልግሎቱ ሁሉ የዚህን ራእይ ትዝታ ከእርሱ ጋር ተሸክሞ ሄደ። ስድሳ ዓመት ወይም ከዚያ በላይ በይሁዳ ልጆች ፊት የተስፋ ነቢይ ሆኖ ቆመ፤ ስለ ወደፊቱ የቤተ ክርስቲያን ድል በሚናገረው ትንቢቱም ይበልጥ ደፋር፣ እንዲያውም ይበልጥ ደፋር እየሆነ ሄደ።” ነቢያትና ነገሥታት፣ 307–310።

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