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

Buku Daniel - Nombor Seratus Lima Puluh Lapan

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Membuka Penglihatan: Memahami Hari-hari Perkabungan dalam 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.

> 디엘 10장 1–4절 바사 왕 고레스 제삼년에 한 일이 다니엘에게 나타났으니, 그의 이름은 벨드사살이라 하였더라. 그 일은 참되나 정한 때는 오래였고, 그가 그 일을 깨달았으며 그 이상을 이해하였더라. 그 때에 나 다니엘이 세 이레 동안 슬퍼하였노라. 내가 좋은 떡을 먹지 아니하였고, 고기와 포도주도 내 입에 들어가지 아니하였으며, 또 세 이레가 차기까지 전혀 기름을 바르지 아니하였노라. 첫째 달 이십사일에 내가 힛데겔이라 하는 큰 강가에 있었느니라.

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.

Kgweding ya seswantšhetšo ya matšatši a mararo le seripa ya Kutollo kgaolo ya lesome le tee, ge dihlatse tše pedi di hwile mo mokgotheng, “selo” se utollwa go Belteshazara. Pele ga moo o be a šetše a kwešišitše “pono” (mareh), gobane kgaolong ya senyane, Gabriele o be a šetše a tlile gomme a mo fa kwešišo ya pono.

> 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.

> Sungguh, ketika aku sedang berkata-kata dalam doa, bahkan malaikat Gabriel, yang telah kulihat dalam penglihatan pada mulanya itu, datang terbang dengan cepat menyentuh aku kira-kira pada waktu persembahan korban petang. Lalu ia memberi pengertian kepadaku, berbicara kepadaku, dan berkata, “Hai Daniel, sekarang aku datang untuk memberikan kepadamu kebijaksanaan dan pengertian. Pada permulaan permohonanmu itu keluarlah firman, dan aku datang untuk memberitahukannya kepadamu; sebab engkau sangat dikasihi. Oleh sebab itu, pahamilah perkara itu dan perhatikanlah penglihatan itu.” 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.

“மனிதனாகிய கபிரியேல், whom” தானியேல் “ஆரம்பத்திலிருந்த தரிசனத்தில் கண்டிருந்தான்,” என்பது “chazon,” எனப்படும் தீர்க்கதரிசன வரலாற்றின் தரிசனத்தைக் குறிப்பதாகும்; அது எட்டாம் அதிகாரத்தில் வேதாகமத் தீர்க்கதரிசனத்தின் ராஜ்யங்கள் பற்றிய தரிசனத்தை கபிரியேல் தானியேலுக்காக விளக்கிக் கூறியதைக் குறித்தது. ஆனால், பின்னர் தானியேல் ஒன்பதாம் அதிகாரத்தில் கவனிக்க வேண்டிய “தரிசனம்” என்பது “mareh,” அதாவது தோற்றத்தின் தரிசனம் ஆகும். பின்னர் கபிரியேல், இரண்டாயிரத்து முன்னூறு ஆண்டு தீர்க்கதரிசனத்தின் வரலாற்றுப் பகுப்பை தானியேலுக்குக் கொடுக்கிறார்.

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.

Kgaolo ya borobongwe e ile ya phethagatšwa ngwageng wa pele wa Dario. Ge Belteshazara a bolela gore o “be a kwešiša pono” ka “ngwaga wa boraro wa Korese,” o be a kwešišitše pono ya “mareh” ka nywaga e mebedi. Seo Belteshazara a ilego a kwešiša ka “mehleng yeo” ya go lla e be e le “selo,” e lego lentšu la Seheberu “dabar,” gomme se be se le se telele, gobane nako yeo e beilwego e be e le nywaga e dikete tše pedi, makgolo a mahlano le masomepedi.

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 sudah pun memahami sebahagian daripada “perkara” itu, kerana dalam fasal sembilan dia sedang melaksanakan doa Imamat dua puluh enam, dan itulah doa bagi “perkara” itu. Terdapat pertambahan terang mengenai “tujuh masa” yang difahami oleh Belteshazzar sepanjang dua puluh satu hari perkabungan itu, dan pertambahan terang mengenai “tujuh masa” pada hari-hari perkabungan tersebut melambangkan pertambahan terang mengenai “tujuh masa” pada tahun 1856. Kaum Millerite juga sebelumnya telah mengetahui tentang “tujuh masa,” kerana mereka telah memberitakannya, tetapi terdapat terang tambahan yang akan menguji mereka tepat pada titik dalam sejarah mereka ketika mereka beralih daripada pergerakan Filadelfia kepada pergerakan Laodikia.

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.

Amalanga a Belteshazzar a fana ka tshwantshetso ya histori ya boporofeta ya nako eo mokgatlho wa Filadelfia o neng wa fetela mo mokgatlhong wa Laodisea ka 1856, mme morago wa fetela mo kerekeng ya Adventist ya Laodisea ka 1863. Histori ya ga Belteshazzar le ya Bamillerite ya lesedi le le oketsegileng malebana le “dinako tse supa,” e tsamaisana le phetogo ya mokgatlho wa Laodisea wa moengele wa boraro go ya mo mokgatlhong wa Filadelfia wa ba lekgolo le masome a manè a metso e mene a dikete, le mo malatsing a khutsafalo, e leng mo nakong ya go diega, fa lesedi le le oketsegileng malebana le “dinako tse supa,” le ne le tshwanetse go senolwa.

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 mewakili kedua-duanya, iaitu seorang utusan dan suatu gerakan. Pada hari-hari perkabungannya, utusan itu harus memahami “perkara” itu, yakni Kebenaran, dan kemudian dia harus menyampaikan “perkara” itu kepada suatu gerakan, apabila Mikhael membangkitkan kedua-dua saksi itu pada tahun 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.”

Kata Ibrani “mareh” (penglihatan tentang rupa Kristus), yang dikenali Daniel sebagai sesuatu yang difahaminya dalam ayat satu, dikemukakan sebanyak empat kali dalam penglihatan terakhir Daniel. Dua kali ia diterjemahkan sebagai “penglihatan,” dan dua kali sebagai “rupa.” Kali pertama Daniel menggunakan perkataan itu dalam ayat satu, dia menyatakan bahawa dia memahami “penglihatan” itu, tetapi tiga rujukan yang lain menunjukkan Daniel mengalami penglihatan itu. Dalam ayat enam, wajah Kristus adalah “seperti ‘rupa’ kilat.”

> 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.

> Na pada hari kedua puluh empat bulan pertama, ketika aku berada di tepi sungai besar itu, yaitu Hiddekel, kuangkat mataku dan kulihat, dan tampaklah seorang laki-laki tertentu berpakaian lenan, dengan pinggang berikatkan emas murni dari Uphaz. Tubuhnya pun seperti permata beril, wajahnya seperti rupa kilat, matanya seperti suluh api, lengan-lengannya dan kakinya seperti warna tembaga yang digilap, dan suara perkataannya seperti bunyi himpunan orang banyak. Dan aku, Daniel, seorang diri melihat penglihatan itu; sebab orang-orang yang bersama-sama denganku tidak melihat penglihatan itu; tetapi kegentaran yang besar menimpa mereka, sehingga mereka lari menyembunyikan diri. Sebab itu tinggallah aku seorang diri, dan aku melihat penglihatan yang besar ini, dan tidak ada lagi kekuatan padaku; karena keelokanku berubah dalam diriku menjadi kebinasaan, dan aku tidak lagi mempunyai kekuatan. 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.

Go na le lefoko le lengwe la Sehebere le le ranolwang e le “ponatshegelo,” le re tla le sekaseka morago ga gore re tlhagise dingwe tsa diponagalo tsa lefoko la Sehebere “mareh.” Mo ditemaneng tse di fetileng ke lefoko “ponalo,” e leng lone lefoko la Sehebere “mareh.” Lefoko leo leo le ranolwa gape e le “ponatshegelo” mo temaneng ya bolesome le borataro. Mo temaneng ya bolesome le borataro, ponatshegelo ya ga Keresete e tlisitse kutlobotlhoko mo go Daniele.

> 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.

> Lihatlah, seorang yang rupanya seperti anak-anak manusia menjamah bibirku; lalu aku membuka mulutku dan berbicara, serta berkata kepada dia yang berdiri di hadapanku, Ya tuanku, oleh penglihatan itu dukacitaku menimpa aku, dan aku tidak mempunyai kekuatan lagi. 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.

Lefoko la Seheberu le le ranotsweng e le “ditlhabi,” le raya sethoko, mme “ponatshegelo” ya go bonala ga ga Keresete e Daniele a e boneng mo temaneng eo e ne ya retologa mo sethokong. “Sethoko” mo porofeteng se emela ntlha ya phetogo.

> “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.

> “Terdapat pelajaran yang harus dipelajari dari sejarah masa lampau; dan perhatian diarahkan kepada hal-hal ini, agar semua orang dapat memahami bahwa Allah bekerja menurut garis-garis yang sama sekarang sebagaimana Ia senantiasa telah melakukannya. Tangan-Nya tampak dalam pekerjaan-Nya dan di antara bangsa-bangsa sekarang, sama seperti yang selalu terjadi sejak Injil pertama kali diberitakan kepada Adam di 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.

> “Terdapat masa-masa yang merupakan titik-titik balik dalam sejarah bangsa-bangsa dan gereja. Dalam pemeliharaan Allah, apabila berbagai krisis ini tiba, terang bagi masa itu diberikan. Jika terang itu diterima, akan ada kemajuan rohani; jika ditolak, kemerosotan rohani dan karam iman akan menyusul. Tuhan dalam firman-Nya telah menyingkapkan pekerjaan ofensif Injil sebagaimana pekerjaan itu telah dilaksanakan pada masa lampau, dan akan dilaksanakan pada masa yang akan datang, bahkan sampai kepada pertentangan penutup, ketika kuasa-kuasa setanis akan mengadakan gerakan terakhir mereka yang ajaib.” Bible Echo, 26 Agustus 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.

Vesi ya khume na sita yi yimela ndhawu ya ku hundzuka eka matimu lawa Belteshazzar a ma yimelaka. I ndhawu ya ku hundzuka eka mhalamhala ya Vurephaburiki (rixaka) ni le ka mhalamhala ya Vuprotestante (kereke) hi ku fana. Yi yimela xiphiqo, naswona yi yimela ndhawu leyi ku nyikeriwaka ku vonakala ko hlawuleka eka matimu wolawo. Ndhawu ya ku hundzuka eka Daniyele yi humelele loko Daniyele a “khumbiwe,” ra vumbirhi eka minkarhi yinharhu. Daniyele a a ta khumbiwa kanharhu, naswona nkarhi wa vumbirhi lowu a khumbiweke ha wona, a wu ri ndhawu ya ku hundzuka eka Daniyele; naswona ndhawu yoleyo ya ku hundzuka a yi ri ya vumbirhi eka minkarhi yinharhu leyi Daniyele a voneke xivono xa “mareh”.

> 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.

> “Lihatlah, seorang yang rupanya seperti anak-anak manusia menyentuh bibirku; lalu aku membuka mulutku dan berkata kepada dia yang berdiri di hadapanku: Ya tuanku, oleh karena penglihatan itu dukacitaku melanda aku, dan aku tidak mempunyai kekuatan lagi.” 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.

Kit akan menyentuh tiga sentuhan itu sebentar lagi. Yang pertama daripada empat kali perkataan “mareh” digunakan oleh Daniel ialah kesaksiannya bahawa dia memahami penglihatan itu, dan tiga rujukan yang terakhir mengenal pasti pengalamannya ketika dia benar-benar melihat penampakan itu. Kali ketiga dia mengenal pasti penglihatan tentang penampakan itu ialah ayat lapan belas, ketika dia disentuh untuk kali yang ketiga.

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

> Mme mongwe yo o tshwanang le ponalo ya motho a tla gape a nkama, mme a nonotsha. Daniele 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.

Pada sentuhan yang kedua, dalam ayat enam belas, yang merupakan rujukan kedua kepada penglihatan “marah”, kekuatannya lenyap; tetapi pada sentuhan yang ketiga, kekuatannya dipulihkan. Dalam ayat sepuluh, enam belas, dan delapan belas, Daniel disentuh. Dalam ayat enam, Daniel melihat penampakan Kristus, lalu Gabriel, dan dalam ayat sepuluh, Gabriel menyentuh Daniel untuk pertama kalinya.

> 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.

> Lalu kuangkat mataku dan kulihat, dan tampaklah seorang laki-laki berpakaian lenan, pinggangnya berikatkan emas murni dari Uphaz. Tubuhnya pun seperti permata krisolit, wajahnya seperti kilat menyambar, matanya seperti suluh api, lengan dan kakinya berkilau seperti tembaga yang digosok, dan suara perkataannya seperti suara orang banyak. Dan aku, Daniel, seorang diri melihat penglihatan itu; orang-orang yang bersama-sama dengan aku tidak melihat penglihatan itu, tetapi kegentaran yang besar menimpa mereka, sehingga mereka melarikan diri dan menyembunyikan diri. Sebab itu tinggallah aku seorang diri, dan aku melihat penglihatan yang besar ini, tetapi tidak ada lagi kekuatan padaku; keelokanku berubah padaku menjadi kebinasaan, dan aku tidak mempertahankan kekuatan lagi.

> 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.

> Atsaka ndzi twe rito ra marito yakwe; kutani loko ndzi twa rito ra marito yakwe, ndzi wela evurhongweni lebyikulu hi mombo, xikandza xa mina xi langutile ehansi. Kutani, waswivo, voko ri ndzi khumba, ri ndzi veka hi matsolo ya mina ni le ka swandla swa mina. Kutani a ku eka mina: Wena Daniyele, wanuna la rhandziwaka ngopfu, twisisa marito lawa ndzi vulavulaka na wena ha wona, u yima hi ku lulama; hikuva sweswi ndzi rhumeriwile eka wena. Kutani loko a vulavule rito rero eka mina, ndzi yima ndzi ri karhi ndzi rhurhumela. Kutani a ku eka mina: U nga chavi, Daniyele; hikuva ku sukela esikwini ro sungula leri u vekeke mbilu ya wena ku twisisa ni ku titsongahata emahlweni ka Xikwembu xa wena, marito ya wena ma twiwile; kutani mina ndzi tile hikwalaho ka marito ya wena. Kambe hosi ya mfumo wa Peresiya yi ndzi kanetile masiku ya 21; kambe, waswivo, Mikayele, un’wana wa tihosana letikulu, u tile ku ndzi pfuna; kutani ndzi sale kona ni tihosi ta Peresiya. Sweswi ndzi tile ku ku twisisa leswi nga ta wela vanhu va wena emasikwini ya makumu; hikuva xivono xa ha ri xa masiku yo tala. Daniyele 10:5–14.

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

Kemudian dalam ayat enam belas, Daniel disentuh untuk kali yang kedua, ketika dia melihat penglihatan tentang Kristus.

> 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.

> Ton nti, bere a ɔkasa saa nsɛm yi kyerɛɛ me no, mede m’anim kyerɛɛ fam, na meyɛɛ mum. Na hwɛ, obi a ɔte sɛ nnipa mma no sεsε me anofafa; ɛno akyi no, mebuee m’anom, na mekasae, na meka kyerɛɛ nea ogyina m’anim no se, Ao, me wura, anisoadehu no nti m’awerɛhow adan aba me so, na minnya ahoɔden biara nka. Na ɔkwan bɛn so na me, me wura yi somfo, betumi ne me wura yi akasa? Efisɛ me de, amonom hɔ ara na ahoɔden biara anka me mu, na home mpo nka me mu bio. Daniel 10:15–17.

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

A Daniela a tshwarwa la boraro, ge Gabriele a tšwelela, e sego Kriste.

> 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.

> Bjale fao zogo tede ya ts’e bo ba gelene ba motho, ya nnamatlafatsa, mme a re: Wena monna ya ratwang haholo, o se ke wa tshaba; kgotso e be ho wena; eba matla, ee, eba matla. Yare ha a se a buile le nna, ka matlafala, mme ka re: Morena wa ka a ke a bue; hobane o nnamatlafaditse. Yaba o re: Na o a tseba hore na ke tletse eng ho wena? jwale ke tla boela ke yo lwana le kgosana ya Persia; mme ha ke tswile, bonang, kgosana ya Gerike e tla tla. Empa ke tla o bontsha se ngodilweng Lengolong la nnete; mme ha ho ya emeng le nna ditabeng tsena haese Mikaele, kgosana ya lona. Daniele 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.

Daniel u amangwa mithlolo yitsatfu, futsi ngesikhatsi sekucala nangesesitsatfu uamangwa yingelosi Gabriyeli. Ngesikhatsi sesibili aangwa nguye Khristu. Daniel wasebentisa livi lelifanako lesiHebheru kane, kodvwa ngesikhatsi sekucala kulawo makane, evesini lekucala, abesho kutsi wayicondza “umbono.” Kucondza liciniso kubalulekile, kodvwa akufani nekubhekana neliciniso ngekwako, njengobe enta kulawo lamanye katsatfu.

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.

Mua han Daniel in a lungngaih hunte a tawp hnuah, a lungngaih hunte a tawp hma khan hriatna a neih tawh a vision chu hmuh tura thil thleng a dawng a. Chu thil thleng chu hmawng thum-in a siam a ni a, chu hmawng thumte chu khawih thum-in an entir a ni. Khawih hmasa leh khawih hnuhnung ber chu Gabriel-in a ti a, a inkara khawih chu Krista-in a ti. Khawih hmasa leh khawih hnuhnung berte chu Hebrai alphabet-a ziah hmasa leh ziah hnuhnung berte an ni. Chu hmawng hnihna-ah chuan, Daniel-in a Lal nêna inzawmna lamah a nihna chu hel mi sual a nihzia a hre chhuak a, chutiang chuan inkara khawih chu helna a entir a ni; chu helna chu Hebrai alphabet-a ziah sâwm leh pathumna-in a entir ang.

> “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.’

> “Tetapi Petrus kini tidak lagi menghiraukan perahu ataupun muatannya. Mukjizat ini, lebih daripada yang lain yang pernah disaksikannya, baginya merupakan suatu penyataan kuasa ilahi. Dalam Yesus dia melihat Seorang yang memegang seluruh alam di bawah kawalan-Nya. Kehadiran keilahian menyingkapkan kenajisannya sendiri. Kasih kepada Tuannya, rasa malu kerana ketidakpercayaannya sendiri, kesyukuran atas kerendahan hati Kristus, dan di atas segalanya, kesedaran akan kenajisannya di hadapan kesucian yang tidak terbatas, semuanya menenggelamkannya. Sementara rakan-rakannya sedang mengamankan hasil tangkapan di dalam jala, Petrus sujud di kaki Juruselamat, sambil berseru, ‘Jauhilah aku; kerana aku ini seorang berdosa, ya Tuhan.’”

> “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.

> “Adalah hadirat kekudusan Ilahi yang sama yang telah menyebabkan nabi Daniel tersungkur seperti orang mati di hadapan malaikat Allah. Ia berkata, ‘Wajah elokku berubah padaku menjadi kebinasaan, dan aku tidak mempunyai kekuatan lagi.’ Demikian juga ketika Yesaya melihat kemuliaan Tuhan, ia berseru, ‘Celakalah aku! sebab aku binasa; karena aku ini seorang yang najis bibir, dan aku tinggal di tengah-tengah bangsa yang najis bibir; sebab mataku telah melihat Sang Raja, TUHAN semesta alam.’ Daniel 10:8; Yesaya 6:5. Kemanusiaan, dengan kelemahan dan dosanya, diperhadapkan dengan kesempurnaan keilahian, dan ia merasa dirinya sama sekali serba kurang dan tidak kudus. Demikianlah halnya dengan semua orang yang telah dikaruniai suatu pemandangan akan kebesaran dan kemuliaan Allah.”

> “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.

> “Petrus berseru, ‘Pergilah daripadaku; karena aku ini seorang berdosa;’ namun ia tetap berpegang pada kaki Yesus, karena merasa bahwa ia tidak dapat dipisahkan dari-Nya. Juruselamat menjawab, ‘Jangan takut; mulai dari sekarang engkau akan menjala manusia.’ Setelah Yesaya memandang kekudusan Allah dan ketidaklayakannya sendiri, barulah kepadanya dipercayakan pekabaran ilahi. Setelah Petrus dibimbing kepada penyangkalan diri dan ketergantungan pada kuasa ilahi, barulah ia menerima panggilan kepada pekerjaannya bagi Kristus.” 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.

“mareh” 니 ngan chu Krista ni an lohzia hmuhtîrna a ni; mahse vântirhkoh Gabriela chu Danielan thu a hman ve hnihna leh lihnaah a entîr. A hmasa berah chu Belteshazzaran hmuhtîrna chu a hrethiam tih sawi a ni; nimahsela a hnuhnûng pathumte chu Daniela'n hmuhtîrna a chan thu an entîr. Daniela'n hmuhtîrna a chan pathum lai chiahah khân amah chu khawih a ni bawk.

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.”

Kemana kali pertama dia disentuh oleh Gabriel ialah sesudah dia melihat penampakan Kristus yang dimuliakan, dan pengalaman itu meninggalkannya dalam “tidur nyenyak dengan mukaku di tanah, dan mukaku menghadap ke bumi.” Penglihatan itu telah menghasilkan suatu pemisahan, kerana mereka yang telah bersama dengannya “tidak melihat penglihatan itu; tetapi suatu gementar yang besar menimpa mereka, sehingga mereka melarikan diri untuk menyembunyikan diri.” Dalam kekecewaan yang pertama, Yeremia “duduk seorang diri, oleh sebab tangan Tuhan ada atasnya,” dan pada Belsyazar “tidak tinggal lagi kekuatan” “kerana” “seri wajahku berubah dalam diriku menjadi kebinasaan, dan” dia “tidak mengekalkan kekuatan.”

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.

အခါ ဂါဗြေလသည် သူ့ကို ပထမအကြိမ် ထိတွေ့ပြီးနောက်၊ ဒံယေလကို မိမိဒူးများနှင့် လက်ဖဝါးများပေါ်၌ ထိုင်စေ၏။ ထို့နောက် မိမိပြောသောစကားများကို နားလည်၍ ထရပ်ရန် ဒံယေလအား အမိန့်ပေးသဖြင့်၊ ဒံယေလသည် တုန်လှုပ်နေသော်လည်း ထရပ်ခဲ့၏။ ထို့နောက် ဂါဗြေလသည် ဒံယေလ၏ ဝမ်းနည်းမြည်တမ်းခြင်းနှစ်ဆယ့်တစ်ရက်အတွင်း ဖြစ်ပျက်ခဲ့သောအရာများကို ဒံယေလအား အဆင့်လိုက် ဖော်ပြပေး၏။ ပါရှားဘုရင်များနှင့် နှစ်ဆယ့်တစ်ရက်ပတ်လုံး တိုက်ခိုက်လွန်ဆွဲပြီးနောက် မိက္ခေလသည် စစ်ပွဲတွင် ပါဝင်ရန် ကောင်းကင်မှ ဆင်းလာခဲ့ကြောင်း၊ ထို့နောက် ဂါဗြေလသည် ဒံယေလ၏ ဆုတောင်းချက်များကို ဖြေကြားရန်နှင့် “နောက်ဆုံးကာလများ၌ သင်၏လူမျိုးအပေါ် ကျရောက်မည့်အရာ” ကို ဒံယေလအား ရှင်းလင်းဖော်ပြရန် လာခဲ့ကြောင်းကို သူက ဖော်ထုတ်ပြောပြ၏။ မိက္ခေလသည် ကောင်းကင်မှ ဆင်းလာသောအခါ၊ ဂါဗြေလကို ဒံယေလအား နောက်ဆုံးကာလများအကြောင်း ရှင်းပြစေရန် စေလွှတ်ခဲ့သည်။

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.

Penjelasan Gabriel diberikan kepada Daniel pada akhir dua puluh satu hari perkabungan, yang, dalam penerapan baris demi baris atas Wahyu pasal sebelas, melambangkan saat Yehezkiel dalam pasal tiga puluh tujuh dua kali diperintahkan untuk bernubuat kepada tulang-tulang mati, agar membangkitkan kedua nabi itu keluar dari kuburnya. Hal itu terjadi ketika Mikhael turun dari surga dan membangkitkan tubuh Musa, sambil menolak untuk berurusan dengan Iblis dalam kitab Yudas. Daniel masih akan disentuh dua kali lagi sesudah Gabriel memberinya gambaran umum tentang hari-hari perkabungan itu.

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.”

Selepas Gabriel selesai, Daniel “menghadapkan wajahnya ke tanah, lalu ia menjadi bisu”, kemudian Kristus sendiri “menjamah” “bibir” Daniel, lalu Daniel “membuka” “mulutnya, lalu berkata-kata, dan berkata kepada dia yang berdiri di hadapanku, Ya tuanku, oleh sebab penglihatan itu dukacitaku menimpa aku, dan aku tidak lagi mempunyai kekuatan. Kerana bagaimanakah hamba tuanku ini dapat berkata-kata dengan tuanku ini? kerana bagi diriku, serta-merta tiada lagi kekuatan padaku, dan tiada lagi nafas yang tinggal dalam diriku.”

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.

Pengalaman melihat dan bercakap-cakap dengan Kristus merendahkan Daniel sampai ke debu. Ia menjadi kelu, dan akan tetap demikian sekiranya Kristus tidak menjamah bibirnya, sebagaimana bibir Yesaya telah dijamah oleh bara dari mezbah.

We will continue this study in the next article.

Khotsi ri ta ya emahlweni ni dyondzo leyi eka xihloko lexi landzelaka.

> “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.

> “Wɔ bere a Yesaia huu yi adiyisɛm a ɛfa n’Awurade anuonyam ne ne kɛseyɛ ho no, ɔtee nka kɛse wɔ Onyankopɔn kronkronyɛ ne ne ho tew mu. Nsonsonoe no yɛɛ den dɛn ara wɔ ne Bɔfo no pɛyɛ a biribiara ntumi nsɛe no ne wɔn a, ɔne wɔn aka ho akyɛ wɔ Israel ne Yuda a wɔayi wɔn asi hɔ no mu no bɔne kwan ntam! Ɔteɛm sɛ, ‘Due me! efisɛ masɛe; efisɛ meyɛ onipa a m’ano ho ntew, na mete ɔman a wɔn ano ho ntew no mfinimfini: efisɛ m’ani ahu Ɔhene no, Asafo Awurade no.’ Nkyekyem 5. Bere a ogyina hɔ, te sɛ nea ɔwɔ ɔsoro anim hɔ hann pɛɛ mu wɔ kronkronbea no mu no, ɔhuu sɛ, sɛ wɔgyaa no maa n’ankasa ne pɛyɛ a ennu na wanni ahoɔden no a, anka ontumi nwie da koraa sɛ obedi dwuma a wɔafrɛ no aba so no ho dwuma. Nanso wɔsomaa seraf bi baa hɔ sɛ ɔbɛma n’awerɛhow no atɔ ne yam na wasiesie no ama ne som dwuma kɛse no. Wɔde ogya nnyansram a ɛte ase fi afɔremuka no so de kaa n’ano, na wɔkaa sɛ, ‘Hwɛ, eyi aka w’ano; na wɔayi w’amumɔyɛ afi hɔ, na wɔatew wo bɔne ho.’ Afei wɔtee Onyankopɔn nne sɛ ɛka sɛ, ‘Hena na mɛsoma, na hena na ɔbɛkɔ ama Yɛn?’ na Yesaia buae sɛ, ‘M’aba ha; soma me.’ Nkyekyem 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.

> “Pengunjung sorgawi itu memerintahkan kepada utusan yang sedang menanti itu, ‘Pergilah, dan katakanlah kepada bangsa ini, Memang kamu akan mendengar, tetapi tidak mengerti; Dan memang kamu akan melihat, tetapi tidak memahami. Buatlah hati bangsa ini menjadi tebal, Dan buatlah telinga mereka berat, serta pejamkanlah mata mereka; Supaya jangan mereka melihat dengan matanya, dan mendengar dengan telinganya, Dan mengerti dengan hatinya, Lalu bertobat, dan disembuhkan.’ Ayat 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?

> “Tugas nabi itu jelas; ia harus mengangkat suaranya untuk memprotes kejahatan-kejahatan yang sedang merajalela. Namun ia gentar untuk memikul pekerjaan itu tanpa suatu jaminan pengharapan. ‘Tuhan, berapa lama lagi?’ tanyanya. Ayat 11. Apakah tidak ada seorang pun dari umat pilihan-Mu yang akan memahami, bertobat, dan disembuhkan?”

> “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.

> “Utueyak wa umutedi wakwe ukukwata ku Yuda uwalubilamo tawateli ukuletwa apafye. Umulimo wakwe tawali uwakuba uwabula ifisabo lyonse. Nomba ububi ubwaleumfwala no kwandakana mu nkulo ishingi tawateli ukutalusheko mu nshita yakwe. Mu bumi bwakwe bonse ali no kuba umusambi wa kutekanya kandi uwashipa—kasesema wa bulayo nganshi pamo no wa bufi bwa busanso. Icihango cakwa Lesa pa kuselela ukwafikilishiwa, ifisabo fyonse ifya misebo yakwe, pamo ne milimo ya batumwa bonse abashinka bakwa Lesa, fikamoneka. Abasheleko bamo bakapususha. Ukuti ici cifikepo, amashiwi ya kucenjezya no kupapata yafwile ukulengewa ku calo ica kulamba, Shikulu alandile ati: ‘Mpaka imisumba yapoka no kubulamo abantu, Ne nyumba shibe abantu, Ne mpanga ibe iyapulamo sana, Kandi Shikulu afumye abantu ukubatwala ukutali, Kandi kube ukulekelelwa ukukalamba mukati ka mpanga.’ Verse 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.

> “Penghakiman berat yang akan menimpa mereka yang tidak bertaubat,—perang, pembuangan, penindasan, kehilangan kuasa dan martabat di antara bangsa-bangsa,—semua ini akan datang supaya mereka yang mengenali di dalamnya tangan Allah yang murka dapat dibimbing kepada pertobatan. Kesepuluh suku kerajaan utara itu tidak lama lagi akan tercerai-berai di antara bangsa-bangsa dan kota-kota mereka akan ditinggalkan sunyi; bala tentera pembinasa dari bangsa-bangsa yang memusuhi akan menyapu negeri mereka berulang kali; bahkan Yerusalem akhirnya akan jatuh, dan Yehuda akan dibawa ke dalam pembuangan; namun Tanah Perjanjian itu tidak akan tetap ditinggalkan sama sekali untuk selama-lamanya. Jaminan pengunjung syurgawi itu kepada Yesaya ialah: ‘Di dalamnya masih ada sepersepuluh, Dan itu akan kembali, lalu akan dimakan habis: Seperti pohon telebinth dan seperti pohon oak, Yang tunggulnya masih ada padanya, apabila daun-daunnya gugur: Demikianlah benih yang kudus itu akan menjadi tunggulnya.’ Ayat 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.

> “Go tšhošega mo ga phethagatšong ya mafelelo ya morero wa Modimo go ile gwa tliša sebete pelong ya Jesaya. Go sa kgathale gore maatla a lefase a ka itlhomela kgahlanong le Juda? Go sa kgathale gore motseta wa Morena a ka kopana le kganetšo le go ganetšwa? Jesaya o be a bone Kgoši, Morena wa mašaba; o be a kwele sefela sa diserafime, ‘Lefase ka moka le tletše letago la Gagwe;’ o be a filwe tshepišo ya gore melaetša ya Jehofa go Juda yeo e boetšego morago e tla sepedišana le maatla a Moya o Mokgethwa a go kgodiša; gomme moporofeta o ile a tiišetšwa bakeng sa mošomo wo o bego o le ka pele ga gagwe. Temana 3. Go phatša le thomo ya gagwe ye telele le ye thata o ile a rwala gotee le yena kgopolo ya pono ye. Ka nywaga ye masome a tshela goba go feta o ile a ema pele ga bana ba Juda bjalo ka moporofeta wa kholofelo, a e-ba le sebete se segolo le go feta dipolelelong tša gagwe tša phenyo ya nakong e tlago ya kereke.” Baporofeta le Dikgoši, 307–310.

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