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

Buk pa Daniel - Namba 158

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Yabo Neno: Ngec ikom nino me yubo cwinya i Daniel

Author

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.

> I mwaka me adek pa Cyrus, rwot pa Peresia, lok mo onongo onyutu bot Daniel, ma kikwayo nyinge ni Belteshazzar; ki lok en aye ada, ento cawa ma kiciko ne obedo macok; en onongo oyango lok en, ki obedo ki ngec pa lok me neno. I cawa jene, an Daniel onongo ayubu pi cabit adek ma makome. Pe acamo pyer ma ber, pe ki nyama onyo waini obino i wiwa, pe kadi alubo mo pira pire keken, nyo cabit adek ma makome opong woko. I nino me piero aryo ki angwen me dwe me acel, ka onongo an tye i tere pa yala madit, ma nyinge Hiddekel. Daniel 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.

I kare pa nino adek ki nino me akwiri ma kiketo calo alama i dul apar acel pa Buk me Revelation, ka lami aryo gibedo otho i yot, “gin mo” kityeko yiko ne bot Belteshazzar. En onongo dong otyeko ngolo “vision” (mareh), pien i dul abongwen, Gabriel onongo dong obino ki omiyo ne ngec me “vision”.

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

> Eyo, ka an obedo ka waco i lamo, en dano Gabriel, ma an neno i par-aneno i acaki, kicweyo ne obino oyot maber, okomo an i kare me rwatte i otir ceng. Ci onyisi an, kede owaco ki an, owaco ni, O Daniel, kombedi abino woko me miyi twero ki ngete. I acaki pa lamo mami me kwayo, lagony ocake woko, ci abino me nyisi; pien in kihero tutwal. Ka en aye, ngete gin, ka itamo par-aneno. Daniel 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.

“Txiv neej Khaaliyee, tus uas” Daniyee “tau pom hauv lub zeem muag thaum chiv thawj,” yog hais txog “chazon,” uas yog lub zeem muag ntawm keeb kwm yav tom ntej raws li lus faj lem; qhov no yog hais txog Khaaliyee txhais lub zeem muag txog cov nceeg vaj hauv lus faj lem Vajlugkub rau Daniyee hauv tshooj yim. Tiamsis “lub zeem muag” uas Daniyee yuav tsum ua tib zoo xav txog hauv tshooj cuaj ntawd yog “mareh,” uas yog lub zeem muag ntawm qhov tshwm sim. Ces Khaaliyee muab qhov kev faib raws keeb kwm ntawm zaj lus faj lem ob txhiab peb puas xyoo rau Daniyee.

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.

Dul me aboro opongore i hungu me acel pa Darius. Ka Belteshazzar owaco ni “onongo tye ki ngec pa wene,” i “hungu me adek pa Cyrus,” dong onongo tye ki ngec pa wene “mareh” pi hungu aryo. Gin ma Belteshazzar ocako nongo ngec iye i “cawa gini” me pong‑wii, en “gin,” en aye lok me Hebru “dabar,” ki en onongo mabor, pien kare ma kiyiko onongo obedo hungu alufu aryo, mia abich, ki apar aryo.

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.

Daniel dong onongo ongeyo but manok pa "gima", pien onongo otimo lwak pa Leviticus 26 i chapta 9, kede ma en aye lwak pa "gima". Cal ma omede medo ikom "kare abiriyo", ma Belteshazzar obino ongeyo i ceng 21 me kwero, kede cal ma omede medo ikom "kare abiriyo" i ceng meno me kwero, otimo calo cal ma omede medo ikom "kare abiriyo" i 1856. Jo Millerites bende dong onongo gi ngeyo "kare abiriyo", pien gi onongo gi waco ne; ento tye cal ma omedo medo me purogi i tutuno keken i lok me con pa gi, ka gi loke woko ki i kit pa Philadelphian odok i kit pa Laodicean.

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.

Belteshazzár nian de duelo paralelo ho i historia profético di ora e movimento Filadelfiano a transita pa e movimento Laodiceano na 1856, i despues pa e iglesia Adventista Laodiceano na 1863. Tanto historia di Belteshazzár komo di e Milleritanan tokante e lus aumentá riba e “siete tempu,” ta alinea ku e transición di e movimento Laodiceano di e di tres angel pa e movimento Filadelfiano di e ciento kuarenta i kuater mil, i den e dianan di duelo, ku ta durante e tempu di espera, ora e lus aumentá riba e “siete tempu,” mester a wordu revelá.

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

Belteshazzar obedo ranyisi pa lami ki pa movimenti kacel. I cawa me yuki pi tho pa iye, lami myero ongeyo "gin", ma en Adier, ci dong myero ocwalo "gin" bot movimenti, ka Michael ocoyo lajul aryo ki tho i mwaka 2023.

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

Leb me Ibru "mareh" ("vision" me "appearance" pa Kristo), ma kityeko nyutu ni Daniel ongeyo ne i verse acel, kityeko ketone pire angwen i "vision" me agiki pa Daniel. Pire aryo kityeko dwoko ne calo "vision", ki pire aryo calo "appearance". I kare me acel ma Daniel otii kwede leb eno i verse acel, onyutu ni onongo ongeyo "vision"; ento gin mukene me adek kityeko nyutu ni Daniel onongo oneno "vision" eno. I verse abicel, cung pa Kristo obedo calo "appearance" pa twoke.

> 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.

> I ceng apar angwen me dwe ma acel, ka an obedo i tung kulu madit, ma nyinge Hiddekel; eka acwalo wang an malo, ka aneno, ci nen dichwo acel ma ocwede i lineni, ma luny iye ocwero ki zahabu maber pa Uphaz. Rwome iye be obedo calo beril, ki kit me wii iye calo neno pa cobo, ki wang iye calo lampu me mac, ki lwete iye ki tiye iye calo parasi ma gigweyo maber, ki dwone me lokne calo dwon pa lwak madit. An Daniel keken aneno neno; pien jo ma obedo ki an pe gineno neno; ento magoro madit ogobo pigi, kun gikwanyo gi me cane gi. Kono atyek bedo keken, ci aneno neno madit man, ki twero pe otyeko bedo i an; pien ber pa an otyeko loyo i an dok obedo marac, ki twero pe ononge i an. Daniel 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.

Tye nyig lok mukene me Leb Hebru ma kityeko gonyo calo "vision"; wabigamo ikom en ka wa dong otum cweyo woko kit mapat mapat pa nyig lok me Hebru "mareh". I lok ma con con, en aye nyig lok "appearance", ma en aye nyig lok me Hebru "mareh". Nyig lok acel man kityeko gonyo calo "vision" i coc 16. I coc 16, "vision" pa Kristo omiyo cwiny Daniel obedo duku.

> 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.

> Nen, ngat acel ma rom ki nyithind dano ocono lapoke an; ci acako waco, kica awaco bot en ma ocunge anyim an ni, O Rwot na, pi neno man peko odwogo ibot an, ki teko pe odong i an. Daniel 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.

Lok me Lebru ma kilokone macalo "sorrows" lare calo "hinge", kede "vision" me nyute pire kene pa Kirisito ma Daniel oneno i "verse" oyiko "hinge". "Hinge" i porofesi nyutu kare me yiko.

> “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.

> Tye gin me pwony ma twero wapwonye ki gin ma otime con; ci kiwaco gi, pi dano weng obed gi ngec ni Lubanga tye ka timo kombedi i kit acel calo kit ma otime con. Cing pa Lubanga nen i tic pa Lubanga, kacel ki i tung jo me piny kombedi, calo kaka obedo ki kare weng ka ki cako waco Lok me Ber mokwongo bot Adam i Eden.

> “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.

> Tye kare mapat ma obedo loko tung i gin ma otime con ikom piny mapol ki Kanisa. I yub pa Lubanga, ka bal madwong mapat-pat man obino, lewa me kare eno kimiyo. Ka ki rwako ne, tye dongo me cwinya; ka kikweyo ne, dok piny me cwinya ki poto lanyut bino. Rwot, i Lokne, otyeko yaro tic me mede pa Injili, macalo onongo kitiyo kwede con, ki binen kitiyo kwede i anyim, enyim nyo i lweny me giko, ka lutic pa Setan binen timo yore ma agiki ma lamal. 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.

Verse sixteen irepresenteert een keerpunt in de geschiedenis die Belteshazzar representeert. Het is een keerpunt voor zowel de Republikeinse hoorn (de natie) als de Protestantse hoorn (de kerk). Het representeert een crisis, en het representeert het punt waarop bijzonder licht voor die geschiedenis wordt gegeven. Het keerpunt voor Daniël vond plaats toen Daniël voor de tweede van drie keren was “aangeraakt”. Daniël zou drie maal worden aangeraakt, en de tweede maal dat hij werd aangeraakt, was een keerpunt voor Daniël, en dat keerpunt was de tweede van drie keren dat Daniël het “mareh”-gezicht zag.

> 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.

> Nen, ngat acel ma rom ki nyithind dano ocono lapoke an; ci acako waco, kica awaco bot en ma ocunge anyim an ni, O Rwot na, pi neno man peko odwogo ibot an, ki teko pe odong i an. Daniel 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.

Wa bi loko lok ikom keto lwete adek con. I kare angwen ma Daniel otiyo kwede nying "mareh", kare me acel obedo cwalo cwinya pa en ni onongo ongenyo maber vision, ento kare adek me agiki nyutu tine pa en ka atir otyeko neno kit ma onenone. Kare me adek ma en nyutu neno pa kit ma onenone tye i verse apar aboro, kun kiceto lwete iye pi kare me adek.

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

> Ci dok obino ngat acel ma macalo wang ngat, oketo lwete i an, omiya teko. Daniel 10:18.

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

Pa ya bobeli, temaneng ya lesomesixteen, ye e lego tšhupetšo ya bobedi ya pono ya “marah”, maatla a gagwe a fedile; eupša pa ya boraro, maatla a gagwe a bušetšwa. Ditemaneng tša lesome, lesomesixteen le lesomeseswai Daniele o a kgwathwa. Temaneng ya boselela, Daniele o bona ponagalo ya Kriste, gomme ka morago a bona Gabriele; gomme temaneng ya lesome, Gabriele o kgwatha Daniele la mathomo.

> 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.

> Ûn khân ka chhuk ka en mit hmu ta, ka en thlîr a; ngaihthlâk takin, mi pakhat puan ṭha a inthuam chu ka hmu a, a kawngkâwm chu Uphaz rama rangkachak ṭha takin a inthlâm a ni. A taksa chu beryl lung ang a ni a, a hma chu êng zînga hmuhtîr dân ang a ni; a mitte chu mei êng ang a ni a, a bante leh a ke te chu dar ṭha tak tihfai sawn an ni angin an lang a; a thu sawina aw chu mipui tam tak aw ang a ni. Kei Daniel chauhvin chuan hmuin chu ka hmu a; ka hnênah awmte erawh chuan hmuin chu an hmu lo va; nimahsela, thlabâr nasa tak chu an chungah a tla a, chutichuan inthup tûrin an tlân bo ta a ni. Chuvângin kei chauh ka la awm ta a, he hmuin ropui tak hi ka hmu a; ka chungah chakna eng mah a la awm ta lo; ka lan dân ṭha tak pawh ka chungah a ṭha lo zâwknaah a chang ta a, chakna eng mah ka nei ta lo.

> 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.

> Konsa, nitstak niyol ikwentsin; wan ijkuak nikakik niyol itajtol, nimotlalij ipan se weyi kochi ipan noixpan, wan noixayak tlayakanik kampa tlali. Wan, xikita, se ima nechajsik, wan nechketz tijpak notlankwawayo wan ipan nimaixpalmeh. Wan nechilwij: “Tlakatl Daniel, tlen miyek motlasojtla, xikajsikamati in tajtolmeh tlen nimitsilwia, wan ximoketza kuali; pampa axan nimitsitlanitok mopan.” Wan ijkuak yokijtoj in tajtol nopan, nimoketzki wiwiyokatinemi. Tonses nechilwij: “Amo ximomawti, Daniel; pampa desde in achtopa tonali ijkuak tikpewki tiksetilia moyolo para tikajsikamatis, wan timotlakokoltili iixpan moDios, motajtolmeh mokakkej, wan nejwa niwalah por motajtolmeh. Pero in príncipe de in reino de Persia onechixnamikki se semanaj wan ome tonali; pero, xikita, Miguel, se de in tayekankej príncipes, owala onechpalehui; wan nepa onimokaj inwan in reyes de Persia. Axan niwalah para nimitstakasikamatiltis tlen panos ipan mopueblo ipan in tonalmeh sa ikpejpan; pampa ok in tlanextili kajki para miyek tonalmeh.” Daniel 10:5–14.

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

Ka otyeko waco lok man bot an, aketo wi na i piny, kede pe onongo atwero waco. En aye, jal acel ma calo nyithindo pa dano ocoi lapipi na; eka acako waco, kede awaco bot en ma obedo anyim an ni, “Rwot na, pi neno ma an oneno peko oloko bot an, kede tek pe obedo keken i an. Pien nining latic pa rwot na man twero waco ki rwot na man? Pien an, dong tek pe odong keken i an, ki pum pe odong i an.” Daniel 10:15-17.

> 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.

> Dong, kicobo Daniel pi cawa me adek, i kare me neno pa Gabriel, pe pa Kirisito.

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

En dong ngat acel ma calo kit me dano obino dok, oketo lwete i an, ocweyo an. Owaco ni, O dano ma ohero tutwal, pe i ruo; kuc obed kwede in; bed ma matek, en, bed ma matek. Ka otyeko owaco ikom an, an ocweyo matek, ci owaco ni, Wek rwot na owaco; pien icweyo an matek. En dong owaco ni, In ngeyo pingo ma abino i bot in? Kombedi abi dwogo acak lweny ki ladit pa Peresia; ci ka awot woko, nen, ladit pa Gireki obino. Ento abi nyuti in gin ma kicoyo i coc me adier; ci pe tye ngat mo ma obedo ki an i gin man, ento Mikael, ladit pa in. Daniel 10:18-21.

> 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.

> Omoko Daniel kare adek, ki i kare me acel ki kare me adek lacar Gabriel omoko ne. I kare me aryo, Kristo omoko ne. Daniel otimo ki nyig lok acel keken me Leb Ebru i kare me angwen; ento i kare me acel me angwen, i lok acel, ocoyo ni ongeyo ‘lepa.’ Ngeyo ada obedo mit, ento pe rwate ki bedo i ngimo me ada, macalo ma otime i kare mukene adek.

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.

Ka nino me kwalo cwinya pa Daniel otyeko woko, kimiyo ne dong oneno neno man, ma onongo oŋeyo iye mapwod pe nino me kwalo cwinya pa en otyeko woko. Tuk man otime gi yo adek, ma kityeko miyo cal kwede keto cing adek. Keto cing ma me acaki ki ma me agiki, Gabriel ema otime gi; keto cing ma i mucung obedo pa Kristo. Keto cing ma me acaki ki ma me agiki, gin nyukuta ma me acaki ki ma me agiki i abuc me nyukuta me Leb Ebru. I yo ma me aryo, Daniel oneno kit pa en calo ngat ma otimo kwer ma ogolo cik bot Rwot pa en; ci kamano keto cing ma i mucung tito golo cik, calo kit ma kiyaro kwede nyukuta me apar adek i abuc me nyukuta me Leb Ebru.

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.

Ento Petero kombedi pe oparo ki lawo onyo ki jami ma gicwalo iye. Tim me lalingo man, ma loyo weng gin mukene ma oneno con, obedo bot pire nyutu twero pa Lubanga. I Yesu, oinongo oneno ngat acel ma tye ki loyo ikom kit piny weng i cing pa en. Bedo pa Lubanga onyutu pe maleng pa keni. Hera pa en bot Ladit mame, kec me pe geno pa keni, apwoyo pi pinyruok pa Kiristo, ki loyo weng, neno me pe maleng pa keni i bot maleng ma pe giko, opongo cwinye. Kun larem mame tye ka cwako gin ma tye iye i yubu, Petero opoto piny itiende pa Yesu, kowaco ni, ‘Weki woko ki an; pien an dano mar richo, A Rwot.’

> “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.’

> En aye bedo acel keken pa lamaleng pa Lubanga ma omiyo lanen Daniel opoto piny calo ngat ma otho i anyim Lakwena pa Lubanga. En owaco, ‘Laber na odwogo iye obed bal, ki pe agwoko kom keken.’ Ento ka Isaya oneno kitibwa pa Rwot, ogoyo dwon waco ni, ‘Aii! agiko woko; pien an aye ngat me muk ma pe maleng, kede abedo iye jo ma mukgi pe maleng: pien wange na oneno Rwot, Rwot pa jolweny weng.’ Daniel 10:8; Isaya 6:5. Dano, ki pe komne kede balne, oketo iye i kato ki maber ma opong weng pa Lubanga, kede onwongo owinyo ni pe opong weng kede pe maleng. En calo man aye obedo bot jo weng ma kigiweko neno dit ki kitibwa pa Lubanga.

> “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.

> Petero owaco ni, ‘Wek icet ki an; pien an en dano ma tye ki kwer;’ ento ocango cenge pa Yesu tek, ki cwinyne ni pe romo kiweyo woko ki En. Yesu odwoko ni, ‘Pe ibedo i bilo; kombedi ibiko mako jo.’ En dong, ka Isaya oneno maleng pa Lubanga, ki pe twero pa piri kene, dong kityeko miyo ne kwena pa Lubanga. En dong, ka Petero otyeko yweyo piri kene, ki geno i twero pa Lubanga, dong gikwanyo en i tic mare pi Kristo. The Desire of Ages, 246.

> “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.

> Lok me neno “marah” obedo neno pa nining pa Kristo, ento malaika Gabrieli en ma ki nyutu i kare mar aryo ki mar angwen ma Daniyeli otiyo kwede lok eno. Kare ma acel obedo lok ma waco ni Belteshazzar tyeko ngeyo lok me neno, ento kare adek ma agiki nyutu ni Daniyeli onongo oneno “marah.” I kare adek magi ma Daniyeli oneno “marah,” bene kigumo ne.

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.

“mareh” vīzija ir Kristus parādīšanās vīzija, bet eņģelis Gabriēls tiek attēlots otrajā un ceturtajā reizē, kad Daniēls lietoja šo vārdu. Pirmajā reizē tas bija paziņojums, ka Beltešacars saprata vīziju, bet pēdējās trīs reizes ataino Daniēlu, kas piedzīvo vīziju. Trijās reizēs, kad Daniēls piedzīvo vīziju, viņam arī pieskaras.

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.”

Ka kare me acel ma Gabriel oketo cing iye, ci Gabriel oketo Daniel i cuk ne ki i lwete ne. Eka omiyo cik bot Daniel ni owinyo lok ma owaco ki ocung; en otimo kamano, ento tye ka ruru. Eka Gabriel oyubu Daniel maber gin ma otime i ceng piero aryo acel me peko pa Daniel. Owiye Daniel ngec ni, pi ceng piero aryo acel ka ogwoko lweny ki rwodi pa Peresia, Mikael obino ki polo piny me donyo i lweny; ci Gabriel obino me dwoko lamo pa Daniel ki me yubu bot Daniel, “gin ma biro otime bot jo ni i kare me agiki.” Ka Mikael obino ki polo piny, gicwalo Gabriel me yubu Daniel pi kare me agiki.

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.

Lok me poyo pa Gabriel omio Daniel i agiki pa nino 21 me yaro; man, i keto tic me “rek ikom rek” pa buk Revelation, dul 11, nyuto cawa ma Ezekiel, i dul 37, kelo cik aryo ni obed oporopeta bot lulu me otho, me weyo laporophet aryo woko ki i kwergi. Man tye i cawa ma Mikael obeno piny ki i polo kede odwoko ring pa Mose ki bot tho, ka pe omako wii me loko lok ki Setan i buk Jude. Daniel obedo dok ocweyo ne aryo mapol, inge ka Gabriel dong omio ne yubu weng pa nino me yaro.

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.

Ka Gabriel ogiko waco ne, Daniel aketo wii ne i piny, ci adoko atum; ci Kristo kene omako labi pa Daniel; ci Daniel oyabo cwe ne, owaco, owaco bot en ma obedo anyim an ni, A Rwot na, pi neno man pore me cwinya odwoko i an, ci teko peke i an. Pien ango ma latic pa Rwot na man romo waco ki Rwot na man? Pien an, tutwal, teko pe odong i an, pum peke i an.

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.”

जब गब्रिएल समाप्त कर चुका, तब दानिएल “अपना मुख भूमि की ओर किए रहा, और वह गूंगा हो गया”; फिर स्वयं मसीह ने दानिएल के “ओठों को छुआ”, और तब दानिएल ने “अपना मुंह खोला, और बोला, और जो मेरे सामने खड़ा था उससे कहा, हे मेरे प्रभु, इस दर्शन के कारण मेरे दुःख मुझ पर पलट आए हैं, और मुझ में कुछ भी बल नहीं रहा। क्योंकि इस मेरे प्रभु का दास इस मेरे प्रभु से कैसे बातें कर सकता है? क्योंकि जहां तक मेरा प्रश्न है, तुरंत मुझ में कोई बल न रहा, और न मुझ में श्वास ही बाकी रही।”

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.

Gin me neno ci waco ki Kristo omiyo Daniel orii piny i twer. Obedo pe romo waco, ci con obedo kamano ka pe Kristo oketo cing i lapoth pa ne, macalo ma ki keto makala ma ki golo ki kac i lapoth pa Aisaia.

We will continue this study in the next article.

A dɔ ɔ nɔ mɔkɔ kɛlɛŋ cɨn kɛ̂n nì àrìklè à jà.

> “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.

> Malaika me polo omiyo cik bot lakwena ma tye ka kuro, ‘Wot, i waco bot jo eni: Winya maber, ento pe i ngene; ki neni maber, ento pe i ngeyo. I mii cwinya pa jo eni obed madit, ki i mii winyo gi obed ping, ki i cado wang gi; mondo kik gi neno ki wang gi, ki kik gi winyo ki winyo gi, ki kik gi nenge ki cwinya gi, ki kik gi dwogo, ki kik gi cobo.’ Rwom 9, 10.

> “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.

> Tic pa lanen obedo nining; myero omiyo dwol pa iye madit me yweyo peko ma otyeko rwate i lobo. Ento olworo donyo itic ka pe tye ki dwoko atir me geno. “Rwot, nyaka kare nining?” en openyo. Verse 11. Pe tye ngat mo i jo ma i yero pa in ma dong gubed gi ngeyo, gi loki cwiny, kede gibed yot?

> “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?

> Peko me cwiny pa en pi Yuda ma obalo yoo pe obedo pire kene. Cik ma ki mii en pe myero obedo pe rwate adwogi weng. Ento tim marac ma dong obedo medo pi ceng mapol pe onongo romo kwanyo woko i ceng pa en. I cawa weng me kwo pa en, myero obed lapwony ma cwiny oyoto ki ma cwiny oduny—lanen me geno kacel kwede lanen me goro. Ka dwaro pa Lubanga dong otyeko, adwogi weng ma opong pa tije pa en, kede pa tije pa lapak pa Lubanga ma atir weng, biwene. Otiri myero kigwoko. Pi weko man obed, yegi me ciko ki me kwayo myero kimiyo i dul ma pe giwinyo, Rwot owaco ni: “Nyaka pach obale labongo ngat me bedo iye, Ki ot labongo ngat, Ki piny obedo ogore weng, Ki Rwot okwanyo jo macok coki, Ki bed weko madit i dyer piny.” Cik 11, 12.

> “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.

> Kot ma malit pa Lubanga ma obino donyo i wi jo ma pe dwogo—lweny, kwalo woko i lalo, bwono, golo twero kacel ki ywe i tung dul piny—gin weng magi obino, pi bedo ni jo ma guneno iye lwete pa Lubanga ma gicoyo miyogi dwogo. Ludito abicel pa bok me anyim ne ka manok bin poko gi i tung dul piny, ki komgi ogweng; lwak me ogo pa dul piny ma lagam bi loco pinygi ka i ka; Yerusalemu bene, i agiki, bi pobo, ki Yuda bi kwalogi woko i lalo; ento Piny ma kigamo pe bino bedo ogweng tutwal abada. Lok me gwoko cwiny pa jo me polo ma obino bot Isaya en ni: “Iye obi bedo abicel, obidwogo, ki bi goyo piny woko: macalo yic teil ki yic oak, ma ocok pa gin tye iye, ka gi weko copgi piny: kamano keken, siid maler obedo ocok pa iye.” Verse 13.

> “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.

> "Atir man me giko timo dwon pa Lubanga omiyo cwiny pa Aisaia bedo ma tek. Ango ka twero pa piny gicako bedo i kom Yuda? Ango ka lami pa Rwot odonyo i kwero ki loro? Aisaia oneno Rwot, Rwot pa jolweny weng; o winyo nyim pa serafim, 'Piny weng opong ki dwong pa En;' obedo ki kica ni lok pa Jehova bot Yuda ma odok cen bi wot ki twero me moko cwinya pa Tipu Maleng; ci lanabi omako teko pi tic ma ocabe anyim. Rek 3. I kare weng me tic pa en ma macol ki matek, o gwoko ka kelo kede pupuru me neno man. Pi mwaka 60 onyo mapol, ocung i wang nyithin Yuda calo lanabi me geno, ka cwiny pa en omede matek kede matek i yaro pa en pi lacer me anyim pa Dul pa Lubanga." Prophets and Kings, 307-310.

> “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.

> "Atir man me giko timo dwon pa Lubanga omiyo cwiny pa Aisaia bedo ma tek. Ango ka twero pa piny gicako bedo i kom Yuda? Ango ka lami pa Rwot odonyo i kwero ki loro? Aisaia oneno Rwot, Rwot pa jolweny weng; o winyo nyim pa serafim, 'Piny weng opong ki dwong pa En;' obedo ki kica ni lok pa Jehova bot Yuda ma odok cen bi wot ki twero me moko cwinya pa Tipu Maleng; ci lanabi omako teko pi tic ma ocabe anyim. Rek 3. I kare weng me tic pa en ma macol ki matek, o gwoko ka kelo kede pupuru me neno man. Pi mwaka 60 onyo mapol, ocung i wang nyithin Yuda calo lanabi me geno, ka cwiny pa en omede matek kede matek i yaro pa en pi lacer me anyim pa Dul pa Lubanga." Prophets and Kings, 307-310.

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