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# The Book of Daniel - Number One-Hundred and Seventy-Four

Buku Daniel - Nombor Seratus Tujuh Puluh Empat

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Tshenolo ya Boporofeti le Ditsenolo tsa Bomodimo: Go Tlhaloganya Ponatshegelo ya ga Daniele le Ditlamorago tsa Yone mo Malatsing a Bofelo

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Ande ge hi de proxy war aṭumnum, ja ki verse somoi maika, chiki duinung no, anching an∙tangtangna ia verse rangna skang maiko ong∙aha uko gisik nanga. Chapter ten-o, Daniel an∙tangni bon∙kamgipa vision-ko ra∙aha, aro iako ra∙anio, ua ning∙tugipa aro a∙bachengtugipa prophetic vision-rangko ma∙sianiko man∙gipa ong∙a ine talataha. Hebrew katta “dabar,” jeni ortho “word” ong∙a, uko “thing” ine pe∙aha. Chapter nine-o, Gabriel Daniel-ko twenty-three hundred days-ni vision-ko ma∙sina dakna re∙baaha somoio, Hebrew katta “dabar” uko “matter” ine pe∙aha.

> 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.

> Ee, ha ke ne ke sa ntse ke bua thapelong, esita le monna eo, Gabriele, eo ke neng ke mo bone ponong qalong, a rometsoe hore a fofe ka lebelo, a nkama nakong e ka bang ea nyehelo ea mantsiboea. A ntemosa, a bua le ’na, a re: O Daniele, joale ke tlile ho u fa tsebo le kutloisiso. Qalong ea lithapelo tsa hao taelo e ile ea tsoa, ’me ke tlile ho u bontša; hobane u ea ratoang haholo; ka hona utloisisa taba ena, ’me u ele hloko pono. Daniele 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Apabila Gabriel memberitahu Daniel untuk “memahami perkara itu, dan mempertimbangkan penglihatan itu,” perkataan Ibrani “biyn” telah diterjemahkan sebagai “memahami” dan juga sebagai “mempertimbangkan.” Perkataan itu bererti memisahkan secara mental. Gabriel memaklumkan Daniel supaya membuat pemisahan mental antara “dabar” yang diterjemahkan sebagai “perkara” dan “mareh” yang diterjemahkan sebagai “penglihatan”. Untuk memahami tafsiran yang sedang diberikan Gabriel kepada Daniel berkenaan nubuatan dua ribu tiga ratus tahun, Daniel harus mengenali perbezaan antara penglihatan nubuatan yang diwakili sebagai “perkara” dan penglihatan nubuatan “mareh”. “Perkara” itu, iaitu “dabar,” yang bererti firman, mewakili garis nubuatan luaran, dan penglihatan “mareh” mewakili garis nubuatan dalaman.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Di Daniel pasal sepuluh, kebenaran pertama yang dinyatakan kepada pelajar nubuatan ialah bahawa Daniel melambangkan umat Tuhan pada akhir zaman yang memahami kedua-dua garis nubuatan dalaman dan luaran.

> 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. Daniel 10:1.

> Pada tahun ketiga pemerintahan Koresh, raja Persia, suatu perkara dinyatakan kepada Daniel, yang disebut dengan nama Beltsyazar; dan perkara itu benar, tetapi waktu yang ditetapkan itu masih lama; dan ia mengerti perkara itu, serta memahami penglihatan itu. Daniel 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Perkara” itu ialah kata Ibrani “dabar,” dan “penglihatan” itu ialah penglihatan “mareh.” Sebagai seorang nabi, Daniel mewakili umat Allah pada zaman akhir, yang penggenapan sempurnanya ialah seratus empat puluh empat ribu. Tahun ketiga pemerintahan Koresh menempatkan Daniel dalam garis reformasi yang bermula pada masa akhir pada tahun 1989. Pada “hari-hari itu,” yang melambangkan sejarah dari tahun 1989 hingga undang-undang Ahad yang akan segera datang di Amerika Syarikat, Daniel sedang berkabung selama tiga minggu. Dalam garis reformasi seratus empat puluh empat ribu itu, tempoh perkabungan tersebut menandai tiga setengah hari ketika dua saksi dalam Wahyu pasal sebelas mati di jalan. Jalan kota besar itu, iaitu Sodom dan Mesir, tempat juga Tuhan kita disalibkan, juga ialah lembah tulang-tulang kering yang mati dalam Yehezkiel.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Dalam pasal sepuluh, Daniel diubahkan menjadi gambaran Kristus, dan disentuh tiga kali sebelum Gabriel menafsirkan penglihatan yang dilihat Daniel. Penglihatan itu menghasilkan pemisahan antara dua golongan penyembah. Injil yang kekal senantiasa menghasilkan dua golongan penyembah. Daniel mewakili golongan penyembah yang dilambangkan sebagai seratus empat puluh empat ribu, berlawanan dengan golongan yang melarikan diri karena takut terhadap penglihatan itu.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Өмнөх арван дугаар бүлгээс өмнө Габриел Даниелд үзэгдлийг тайлбарлахаар гурвантаа ирсэн юм. Тэрээр долоо болон наймдугаар бүлгүүдийн үзэгдлүүдийг тайлбарласан бөгөөд тэдгээр нь Библийн эш үзүүллэг дэх хаанчлалуудыг улс төрийн илрэлээр нь (долоодугаар бүлэг), мөн шашны илрэлээр нь (наймдугаар бүлэг) дүрслэн харуулдаг. Дараа нь есдүгээр бүлэгт Габриел хоёр мянга гурван зуун жилийн эш үзүүллэгийг тайлбарласан. Габриел аравдугаар бүлэгт есдүгээр бүлэгт дутуу үлдсэн тайлбарыг гүйцээж, мөн мөргөгчдийн хоёр ангийг бий болгосон үзэгдлийн тайлбарыг Даниелд өгөхөөр ирдэг. Габриел эхлээд арван дөрөвдүгээр эшлэлд уг үзэгдлийн ерөнхий тоймыг Даниелд өгдөг.

> 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 10:14.

> Jaanong da ni re∙angko ma∙sie on∙na anga re∙baaha, bon∙kamgipa salrango nang∙ni manderangna maiko ong∙gen; maina ia an∙sengani bang∙a salrangna da∙o ong∙enga. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Ponokalelo ya Kreste, yeo e tšweleditšego mekgahlo e mebedi ya barapedi, e emela seo se tlago go wela batho ba Modimo mehleng ya bofelo. Tlhalošo ya dikgaolo tša šupa le seswai e be e le tlhalošo ya histori yeo e emetšwego ke go tsoga le go wa ga mebušo ya boporofeta bja Beibele, bjalo ka ge e laeditšwe ka dibata tša go ja nama le diphoofolo tša sehalalelo ka go latelana. Tlhalošo ya kgaolo ya senyane e be e le karolokgaolo ye e tletšego ya dinako tše di fapanego tša boporofeta tšeo di emetšwego ka gare ga boporofeta bja matšatši a dikete tše pedi le makgolopedi. Ka tsela e itšego, ponokalelo ya Kreste yo a tagafaditšwego ka kgaolong ya lesome e emetše seo se tlago go wela batho ba Modimo mehleng ya bofelo. Pele Gabriele a thoma ka kakaretšo ye e tletšego ya histori, yeo e lego tlhalošo ya ponokalelo ya Kreste yo a tagafaditšwego, o gopotša Daniele gore o šetše a boditše Daniele seo tlhalošo e se emelago.

> Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.

> “ဤသို့သူက မင်းအား ငါသည် အဘယ်ကြောင့်လာသည်ကို သိသလော။ ယခု ငါသည် ပါရှားမင်းသားနှင့် တိုက်ခိုက်ရန် ပြန်သွားမည်။ ငါ ထွက်သွားပြီးသောအခါ၊ ကြည့်ရှုလော့၊ ဂရိမင်းသား လာလိမ့်မည်” ဟု ဆို၏။ ဒံယေလ 10:20။

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Jibiril i yisken Daniel d akken yennan-as deg tferkit n kuẓṭac, belli yusa-d akken ad isegzu i Daniel ayen ara d-yeḍrun i ugdud n Öebbi deg wussan ineggura, yerna yella yettraǧu seg Daniel ad yessers asebgen-a i d-iteddun n umezruy unabi deg wemnaḍ-a. Daniel yella yettnadi seg wass amezwaru i deg yebda ad iḥzen ɣef tegzi tusḍist.

> 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. Daniel 10:12, 13.

> Lalu berkatalah ia kepadaku, Janganlah takut, hai Daniel, sebab sejak hari pertama engkau menetapkan hatimu untuk mengerti dan untuk merendahkan dirimu di hadapan Allahmu, perkataanmu telah didengar, dan aku datang oleh karena perkataanmu itu. Tetapi penghulu kerajaan Persia menentang aku dua puluh satu hari lamanya; namun lihatlah, Mikhael, salah seorang dari penghulu-penghulu yang utama, datang menolong aku; dan aku tertahan di sana bersama raja-raja Persia. Daniel 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Le morago ga dibeke tse tharo tsa ga Daniele tsa selelo, o ne a bona ponatshegelo ya ga Keresete, e ka boporofeti e neng e tsamaisana le ponatshegelo ya ga Keresete e Johane kwa Patemo a neng a e bone.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> “Tiada kurangnya daripada Anak Allah sendiri telah menampakkan diri kepada Daniel. Gambaran ini serupa dengan yang diberikan oleh Yohanes ketika Kristus dinyatakan kepadanya di Pulau Patmos. Tuhan kita kini datang bersama seorang lagi utusan syurgawi untuk mengajar Daniel tentang apa yang akan berlaku pada hari-hari yang akhir. Pengetahuan ini telah diberikan kepada Daniel dan dicatatkan melalui ilham bagi kita, yang ke atasnya kesudahan dunia telah datang.

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

> “Dibuat kebenaran-kebenaran agung sing dinyatakaké déning Panebusing jagad iki kaparingaké marang wong-wong sing nggolèki kayektèn kaya nggolèki bandha sing kasimpen. Daniel iku wong tuwa sing wis sepuh. Uripé wis kaliwat ana ing tengah-tengah daya panggodaing kraton kapir, pikirane kebeban déning prakara-prakara sawijining karajan gedhé; nanging dhèwèké nyingkur kabèh iku kanggo ngasoraké nyawané ana ing ngarsané Gusti Allah lan ngupaya pangawruh bab ancas-ancasing Kang Mahaluhur. Lan minangka wangsulan marang panyuwuné, pepadhang saka balé-balé pangadilan swarga diparingaké kanggo wong-wong sing bakal urip ing dina-dina wekasan. Mulané, kanthi sepira temen-temené kuduné kita nggolèki Gusti Allah, supaya Panjenengané mbukak pangerten kita kanggo mangertèni kebenaran-kebenaran sing digawa marang kita saka Swarga.

> “‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> “‘Daniel thakna, angmahni miko rangna an angbaani, ua angna hia ragolni nikna uko; indioba angbaangipa manderangna ua nikna uko nikjachim; indioba dal’bea kingkinggipa kenbean ango ong’aha, indake uamang donnua gimin dondongchina katangaha…. Unikode angni ning’o bil dongjaha; maina angni tokrikgipa sugrikani angni ning’o poraianio dingtangaha, aro anga bilko rakkijaha.’ Indaken ong’gen, je sakantian kakketgipa rongtalatako man’giparangni chagronganio. Kristoni dal’bea ong’ani, rasong, aro chu’sokani bidingo uamangni nikani baditana rongtalgipa ong’gen, baditana rongtalen uamang an’tangtangni bilgrikani aro chu’sokgijagipa ong’aniko nikgen. Uamangni cholonko papgrigipa ine ra⋅chakna mamung skanggipa chanchianiko man’jawa; jean an’tangtangni bidingo kakket aro namnikgipa ine nikaha, ua Kristoni rongtalani aro rasong baksa nisusae nikani somoio, mamung kraatgipa aro gimagipa ong’gijasan nikgen. Jensalo manderang Isoloni dingtangataha, jensalo uamang Kristoni bidingo namen gisik nanggijagipa nikani donga, unon uamang indine agana, ‘Anga papgrija; anga rongtalatako man’aha.’”

> “Gabriel then appeared to the prophet, and thus addressed him; ‘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.’

> “ဂါဗြေလသည် ထို့နောက် ပရောဖက်ထံသို့ ပေါ်လာ၍ ဤသို့ မိန့်တော်မူ၏။ ‘အလွန်ချစ်မြတ်နိုးခြင်းကို ခံရသောသူ ဒံယေလ၊ ငါသည် သင့်အား ပြောသော စကားတို့ကို နားလည်လော့၊ တည့်မတ်စွာ ရပ်လော့။ အကြောင်းမူကား ယခု ငါသည် သင့်ထံသို့ စေလွှတ်ခြင်းကို ခံရပြီ။’ ထိုစကားကို ငါ့အား မိန့်တော်မူပြီးနောက်၊ ငါသည် တုန်လှုပ်လျက် ရပ်နေ၏။ ထို့နောက် သူက ငါ့အား မိန့်တော်မူ၏။ ‘ဒံယေလ၊ မကြောက်နှင့်။ အကြောင်းမူကား သင်သည် နားလည်ခြင်းကို ရှာဖွေရန်နှင့် သင်၏ဘုရားသခင်ရှေ့တော်၌ ကိုယ်ကို နှိမ့်ချရန် စိတ်နှလုံးကို ချထားသော ပထမနေ့မှစ၍ သင်၏စကားတို့ကို ကြားနာပြီးဖြစ်၏။ ငါသည်လည်း သင်၏စကားတို့ကြောင့် ရောက်လာပြီ။’”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> “Langit Yang Mahamulia sungguh menganugerahkan kehormatan yang besar kepada Daniel! Dia menghiburkan hamba-Nya yang gemetar, dan meyakinkannya bahwa doanya telah didengar di Surga, dan bahwa sebagai jawaban atas permohonan yang sungguh-sungguh itu, malaikat Gabriel diutus untuk memengaruhi hati raja Persia. Sang raja telah menolak kesan-kesan Roh Allah selama tiga minggu sementara Daniel berpuasa dan berdoa, tetapi Pangeran Surga, penghulu malaikat, Mikhael, diutus untuk membalikkan hati raja yang tegar itu agar mengambil suatu tindakan yang tegas sebagai jawaban atas doa Daniel.

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Udumo ethi ekuthetheni kwawo la mazwi kimi, ngabhekisa ubuso bami phansi, ngaba yisimungulu. Futhi bheka, othile onjengesimo samadodana abantu wathinta izindebe zami…. Wayesethi, O muntu othandeka kakhulu, ungesabi: ukuthula makube kuwe; qina, yebo, qina. Kwathi esekhulume kimi, ngaqiniswa, ngathi, Inkosi yami kayikhulume; ngoba ungiphe amandla.’ Lwaba lukhulu kangaka udumo lobuNkulunkulu olwambulwa kuDaniyeli kangangokuba wayengenakukumela ukulubona. Khona-ke isithunywa saseZulwini samboza ukukhazimula kobukhona baso, sabonakala kumprofethi ‘njengonjengesimo samadodana abantu.’ Ngamandla aso obuNkulunkulu saqinisa lo muntu wobuqotho nowokukholwa, ukuze ezwe umyalezo awawuthunyelwe uvela kuNkulunkulu.

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

> “Daniel e ne e le mohlanka ya inehetseng wa Ya Hodimodimo. Bophelo ba hae bo bolelele bo ne bo tletse ditiro tse hlomphehang tsa tshebeletso bakeng sa Mong’a hae. Bohloeki ba semelo sa hae, le botshepehi ba hae bo sa thekeseleng, di lekanywa feela ke boikokobetso ba pelo ya hae le pako ya hae pela Modimo. Re boela re re, Bophelo ba Daniele ke setshwantsho se susumeditsoeng sa kgalaletso ya nnete.” Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Pa nwiadze a Daniel wɔ ti du mu no gyina hɔ ma Onyankopɔn nkurɔfoɔ wɔ nna a edi akyiri no mu, wɔn a, sɛ Daniel ne Yohane teɛ no, wɔte Yesu Kristo Adiyisɛm no ase. Safoa a wɔde de Daniel si nkɔmhyɛ abakɔsɛm no mu, baabi a ne nwiadze no wɔ no, gyina nokwasɛm so sɛ na ɔwɔ awerɛhow mu, na wɔsomaa Mikael wɔ nna aduonu baako no awiei. Wɔ nkyekyem a edi kan no mu no, Daniel kyerɛw sɛ na ɔwɔ nkɔmhyɛ no anisoadehu a ɛwɔ mu ne deɛ ɛwɔ akyi no nyinaa ho nteaseɛ. Ansa na nna aduonu baako no reba no, na Daniel nni anisoadehu abien no mu nteaseɛ a edi mu; nanso bere a Gabriel de nkyerɛaseɛ no maa no akyi no, Daniel hu “asɛm” no ne “anisoadehu” no yiye sɛ adiyisɛm ahorow a ɛsono emu biara.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> “เหมือนเมื่อเวลาใกล้เข้ามาสำหรับการสิ้นสุดแห่งการเป็นเชลยเจ็ดสิบปีนั้น จิตใจของดาเนียลก็ถูกรบเร้าอย่างยิ่งด้วยคำพยากรณ์ของเยเรมีย์ เขาเห็นว่าเวลาใกล้มาถึงแล้ว เมื่อพระเจ้าจะประทานการทดลองอีกครั้งหนึ่งแก่ชนชาติที่ทรงเลือกสรรของพระองค์; และด้วยการอดอาหาร การถ่อมตน และการอธิษฐาน เขาได้วิงวอนต่อพระเจ้าแห่งสวรรค์เพื่ออิสราเอล ด้วยถ้อยคำดังนี้ว่า: ‘ข้าแต่พระองค์ผู้เป็นองค์พระผู้เป็นเจ้า พระเจ้าผู้ยิ่งใหญ่และน่าเกรงขาม ผู้ทรงรักษาพันธสัญญาและความเมตตาต่อบรรดาผู้ที่รักพระองค์ และต่อบรรดาผู้ที่รักษาพระบัญญัติของพระองค์’; พวกข้าพระองค์ได้กระทำบาป และได้กระทำความชั่วช้า และได้ประพฤติความอธรรม และได้กบฏแล้ว แม้ถึงกับหันเหออกจากข้อกำหนดและจากคำพิพากษาของพระองค์; ทั้งพวกข้าพระองค์ก็มิได้เชื่อฟังบรรดาผู้รับใช้ของพระองค์คือพวกผู้พยากรณ์ ผู้ได้กล่าวในพระนามของพระองค์แก่กษัตริย์ทั้งหลายของพวกข้าพระองค์ แก่เจ้านายของพวกข้าพระองค์ และแก่บรรพบุรุษทั้งหลายของพวกข้าพระองค์ และแก่ประชาชนทั้งสิ้นของแผ่นดินนั้น’”

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> “Te hiiloros. Daniel maaeɗi hoolaare mum yeeso Joomiraawo. Nde woni e ɗaɓɓitaade wonde o laaɓi e ceniiɗo, o haɗdi hoore mum e waɗɓe Israa’iila waɗɓe hakke no feewi. Laamu nguurndam ngun ɗum Alla hokki mo ɓuri nguurndam anduɓe duuniyaaru no feewi, no njayri naange jeyaa e kammu ko ɓurata koodeejo hoodiingol fawndo. Kono miijito du’aawu ndu iwɗi e ɗemngal oo neɗɗo mo kammu barkiɗi haa yaasi. E lesɗi hoore luggi, e gonɗi, e ɓurtugol ɓernde, o toroo ngam hoore mum e ngam yimɓe makko. O udditanii Alla yonki mum, e yettaade laalu mum e hoore mum, e jaɓaade mawɗoore e teddungal Joomiraawo.”

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> “Thato e kgolo jang le tlhoafalo e e tukang tse di supiwang ke dikopo tsa gagwe! O atamela gaufi le gaufi le Modimo. Seatla sa tumelo se otlololelwa kwa godimo gore se tshware ditsholofetso tse di sa palelweng tsa Mogodimodimo. Mowa wa gagwe o lwa ka botlhoko jo bogolo. Mme o na le bosupi jwa gore thapelo ya gagwe e utlwilwe. O ikutlwa gore phenyo ke ya gagwe. Fa rona re le setšhaba re ne re ka rapela jaaka Daniele a ne a rapela, mme ra lwa jaaka a ne a lwa, re ikokobetsa mo meoyeng ya rona fa pele ga Modimo, re ne re tla bona dikarabo tse di bonalang sentle mo dikopong tsa rona jaaka tse Daniele a neng a di newa. Utlwang kafa a gatelelang kgang ya gagwe ka teng kwa kgotlatshekelong ya Legodimo:”

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’

> “‘O Tuhano, tangkaideni nopio, da nopompii; bukaanni matano, da peita kalereanta mami, pai kota to nopo'aranaki ngarana-Mu; apa iami mombepoponde'oi posukuro mami hi lambu-Mu bela-bela notokondoi kabaraka mami, tapi apa kabarakatua-Mu toluwu. O Tuhano, pompii; O Tuhano, ampuni; O Tuhano, tangkaide pai pokalako; ai nopo'unda, apa hi kaasi-Mu moto, O Tuhano-ku; apa kota-Mu pai banggai-Mu nopo'aranaki ngarana-Mu. Pai tempo aku mbola mombebicara pai mosambayang, pai mombepopande dosaku pai dosa banggaiku, … malaekati Gabri'el, to kupeita hi penglihatano hi pombereku mulu, hi popalayu tope ndawa, noposampai aku hi tempo persembahan ngkaiolo sangkabilu.’”

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> “Semasa doa Daniel sedang naik, malaikat Gabriel datang meluncur turun dari pelataran syurga untuk memberitahunya bahawa permohonannya telah didengar dan dijawab. Malaikat yang perkasa ini telah diutus untuk memberinya kebijaksanaan dan pengertian,—untuk membukakan di hadapannya rahsia zaman-zaman yang akan datang. Demikianlah, sementara dengan sungguh-sungguh berusaha untuk mengetahui dan memahami kebenaran, Daniel telah dibawa ke dalam persekutuan dengan utusan syurga yang diamanahkan.

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> “Monna wa Modimo o be a rapela, e sego bakeng sa go phagama ga maikwelo a lethabo, eupša e le bakeng sa tsebo ya thato ya Modimo. Gomme o be a nyaka tsebo ye, e sego feela bakeng sa gagwe, eupša le bakeng sa setšhaba sa gagwe. Morwalo wa gagwe o mogolo e be e le Isiraele, bao ba bego ba se, ka tlhalošo ye e tiilego kudu, ba boloka molao wa Modimo. O dumela gore ditlaišego tša bona ka moka di ba wetše ka baka la dikarogo tša bona tša tlolo ya molao woo mokgethwa. O re, ‘Re dirile sebe, re dirile bokgopo…. Ka gobane ka baka la dibe tša rena le ka baka la bokgopo bja botatago rena, Jerusalema le setšhaba sa gago di fetogile kgobošo go bohle bao ba re dikologilego.’ Ba be ba lahlegetšwe ke semelo sa bona se se ikgethilego, se sekgethwa bjalo ka setšhaba se se kgethilwego sa Modimo. ‘Bjale ka gona, wena Modimo wa rena, ekwa thapelo ya mohlanka wa gago, le dikgopelelo tša gagwe, gomme o dire gore sefahlego sa gago se phadime godimo ga sekgethwa sa gago seo se šwalalanyeditšwego.’ Pelo ya Daniele e retologela sekgethweng sa Modimo seo se šwalalanyeditšwego ka tlhologelo e šoro. O a tseba gore katlego ya sona e ka bušetšwa fela ge Isiraele a ka sokologa ditlolong tša gagwe tša molao wa Modimo, gomme a ba boikokobetšo, a botega, a obamela.

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> “Sebagai jawaban atas permohonannya itu, Daniel menerima bukan sahaja terang dan kebenaran yang paling diperlukan olehnya dan oleh bangsanya, tetapi juga suatu pandangan tentang peristiwa-peristiwa besar pada masa hadapan, bahkan hingga kepada kedatangan Penebus dunia. Mereka yang mengaku telah dikuduskan, sedangkan mereka tidak mempunyai kerinduan untuk menyelidiki Kitab Suci, atau bergumul dengan Tuhan dalam doa untuk memperoleh pengertian yang lebih jelas tentang kebenaran Alkitab, tidak mengetahui apakah pengudusan yang sejati itu.

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> “Барча қалби билан Худонинг каломига ишонадиганлар Унинг иродасини билишга очқаб ва чанқаб интиладилар. Худо ҳақиқатнинг Муаллифидир. У қоронғулашган ақлни ёритади ва инсон тафаккурига Ўзи ваҳий қилган ҳақиқатларни англаб етиш ва тушуниб олиш қудратини беради.

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> “Daniel bercakap-cakap dengan Allah. Surga dibukakan di hadapannya. Tetapi kehormatan tinggi yang dianugerahkan kepadanya adalah hasil dari perendahan diri dan pencarian yang sungguh-sungguh. Ia tidak berpikir, sebagaimana banyak orang pada masa sekarang, bahwa tidak menjadi soal apa yang kita percayai, asal saja kita jujur dan mengasihi Yesus. Kasih yang sejati kepada Yesus akan menuntun kepada penyelidikan yang paling saksama dan sungguh-sungguh mengenai apa itu kebenaran. Kristus berdoa agar murid-murid-Nya dikuduskan oleh kebenaran. Barangsiapa terlalu malas untuk melakukan pencarian akan kebenaran dengan kegelisahan jiwa dan doa, akan dibiarkan menerima kesesatan-kesesatan yang akan mendatangkan kebinasaan bagi jiwanya.”

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> “Pada waktu lawatan Gabriel, nabi Daniel tidak dapat menerima pengajaran lebih lanjut; tetapi beberapa tahun kemudian, karena rindu mengetahui lebih banyak tentang hal-hal yang belum dijelaskan sepenuhnya, ia kembali membulatkan hati untuk mencari terang dan hikmat daripada Allah. ‘Pada masa itu aku, Daniel, berkabung tiga minggu penuh. Makanan yang sedap tidak kumakan, daging dan anggur tidak masuk ke dalam mulutku, dan aku sama sekali tidak mengurapi diriku…. Lalu kuangkat mataku dan kulihat, tampaklah seorang laki-laki berpakaian linen, pinggangnya berikatkan emas murni dari Uphaz. Tubuhnya juga seperti permata krisolit, wajahnya seperti kilat, matanya seperti suluh api, lengan dan kakinya seperti kilau tembaga yang digilap, dan suara perkataannya seperti suara orang banyak.’”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “അത് ദൈവപുത്രനേക്കാൾ ചെറുതായ ഒരു വ്യക്തിയുമല്ല; അവനാണ് ദാനിയേലിന്നു പ്രത്യക്ഷനായത്. ഈ വിവരണം, പത്‌മൊസ് ദ്വീപിൽ ക്രിസ്തു യോഹന്നാനോടു വെളിപ്പെട്ടപ്പോൾ അവന്നു നൽകിയ വിവരണത്തോടു സാദൃശ്യമുള്ളതാണ്. ഇപ്പോൾ നമ്മുടെ കർത്താവ്, മറ്റൊരു സ്വർഗീയ ദൂതനോടുകൂടെ, അന്തിമദിവസങ്ങളിൽ സംഭവിക്കാനുള്ള കാര്യങ്ങൾ ദാനിയേലിന്നു ബോധിപ്പിക്കുവാൻ വരുന്നു. ഈ അറിവ് ദാനിയേലിന്നു നല്കപ്പെട്ടു; ലോകത്തിന്റെ അറ്റങ്ങൾ എത്തിയിരിക്കുന്ന നമുക്കുവേണ്ടി അത് പ്രചോദനത്താൽ രേഖപ്പെടുത്തുകയും ചെയ്തു.” Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Tafsiran yang dibawa oleh Gabriel, “utusan yang diutus dari surga,” kepada Daniel adalah penyempurnaan dari tafsiran yang telah mulai ia sampaikan kepada Daniel dalam pasal sembilan. Metodologi “baris demi baris” menuntut agar kita menyelaraskan tafsiran beserta keadaan-keadaan yang berkaitan dalam kedua pasal, yakni pasal sembilan dan sepuluh, bersama-sama supaya dapat membagi dengan benar gambaran nubuat itu. Di dalam tafsiran inilah penglihatan tentang sungai Ulai dan Hiddekel bertemu.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Daniel o ile a lemoga mo dibukeng tsa Jeremia le tsa Moshe gore kgololo ya batho ba Modimo e ne e setse e atametse. Ka go dira jalo, Daniele o emela batho ba Modimo ba malatsi a bofelo ba ba tlhaloganyang gore kgololo ya bofelo ya batho ba Modimo e setse e atametse. Batho bao ba malatsi a bofelo ba tla lemoga gore ba gasantswe semoyeng, jaaka go emetswe ke Daniele yo o neng a gasantswe a isiwa mo bokgobeng jwa botshwaro jwa dingwaga tse masome a supa kwa Babelona. Foo ba tla tlhaloganya gore bone, jaaka Daniele, ba tshwanetse go bonatsha karabelo mo seemong sa bone sa go gasanngwa e e dumalanang le pheko e e emetsweng ke “makgetlo a supa” a Levitikose kgaolo ya masome a mabedi le borataro.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Apabila pengalaman kerendahan hati yang dilambangkan oleh Daniel, yang dituntut oleh penawar yang dikemukakan dalam Imamat dua puluh enam, dinyatakan pada akhir zaman, umat Allah pada akhir zaman akan telah berkabung selama suatu jangka waktu yang tertentu. Jangka waktu itu berakhir apabila Mikhael, penghulu malaikat, turun.

We will continue this study in the next article.

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> 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. Leviticus 26:38–45.

> 이방 민족들 가운데서 너희가 망할 것이요, 너희 원수들의 땅이 너희를 삼킬 것이다. 너희 가운데 살아남은 자들은 너희 원수들의 땅에서 자기들의 죄악으로 말미암아 쇠잔해질 것이며, 또한 그들의 조상들의 죄악으로 말미암아 그들과 함께 쇠잔해질 것이다. 그들이 자기들의 죄악과 자기들의 조상들의 죄악, 곧 내게 범한 그들의 범죄를 자복하고, 또 그들이 내게 대하여 거슬러 행하였음을 자복하면, 나도 그들에게 대하여 거슬러 행하여 그들을 그들의 원수들의 땅으로 데려갔음을 인정하게 될 것이다. 그리하여 만일 그들의 할례받지 아니한 마음이 낮아지고, 그들이 자기들의 죄악에 대한 형벌을 달게 받으면, 내가 야곱과 맺은 내 언약을 기억하고, 또한 이삭과 맺은 내 언약을 기억하며, 또한 아브라함과 맺은 내 언약을 기억할 것이요, 그 땅도 기억할 것이다. 그 땅은 그들에게 버려진 채 그들 없이 황폐하게 누워 있으면서 자기 안식년들을 누릴 것이며, 그들은 자기들의 죄악에 대한 형벌을 달게 받을 것이다. 이는 곧 그들이 내 규례들을 멸시하였고, 그들의 마음이 내 법도들을 싫어하였기 때문이다. 그러나 그 모든 것에도 불구하고, 그들이 그들의 원수들의 땅에 있을 때에라도 나는 그들을 버리지 아니하며, 그들을 미워하여 아주 멸하지 아니하고, 그들과 맺은 내 언약을 깨뜨리지 아니할 것이다. 나는 주 그들의 하나님이기 때문이다. 오히려 나는 그들을 위하여 그들의 조상들의 언약을 기억할 것이니, 나는 그들의 하나님이 되기 위하여 이방 민족들이 보는 앞에서 그들을 이집트 땅에서 인도하여 내었노라. 나는 주이다. 레위기 26:38–45.

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