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

Bhuku ra Danieri - Nomboro Imwe Zana Nemakumi Manomwe neIna

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

Maonero Oouporofita no Kuziviswa kwaMwari: Kunzwisisa Chiratidzo chaDhanieri neZvazvinoreva Mumazuva Ekupedzisira

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.”

Sezvatinotaura hondo yechitatu yemumiririri, inomiririrwa mundima yegumi nenhatu kusvikira yegumi neshanu, tichazviyeuchidza pamusoro pezvakafanotungamirira ndima idzi. Muchitsauko chegumi, Danieri anogamuchira chiratidzo chake chokupedzisira, uye mukuita kudaro anozivikanwa somunhu anonzwisisa zvose zviratidzo zvouprofita zvomukati nezvokunze. Shoko rechiHebheru rokuti “dabar,” rinoreva “shoko,” rakashandurwa richinzi “chinhu.” Muchitsauko chechipfumbamwe, apo Gabhurieri akauya kuzivisa Danieri kuti anzwisise chiratidzo chemazuva ane zviuru zviviri namazana matatu, shoko rechiHebheru rokuti “dabar” rakashandurwa richinzi “nyaya.”

> 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.

> ඒසේය, මම යාච්ඤාවෙහි කතා කරමින් සිටියදී, ආරම්භයේ දර්ශනයේදී මා දුටු ගබ්‍රියෙල් නම් මනුෂ්‍යයා වේගයෙන් පියාසර කරවා, සන්ධ්‍යා පූජාවේ වේලාවට මා ස්පර්ශ කළේය. ඔහු මට දන්වා, මා සමඟ කතා කරමින් මෙසේ කීවේය: “දානියෙල්, නුඹට ඥානය සහ අවබෝධය දෙන පිණිස මම දැන් පිටත්ව ආවෙමි. නුඹගේ යාච්ඤා ආරම්භයේදීම ආඥාව නික්ම ගියේය; එය නුඹට පෙන්වීමට මම ආවෙමි; මන්ද නුඹ අතිශයින් ප්‍රියකරුය. එබැවින් මේ කාරණය තේරුම්ගෙන දර්ශනය සලකා බලන්න.” දානියෙල් 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.

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.

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.

Katika sura ya kumi ya Danieli, ukweli wa kwanza unaofunuliwa kwa mwanafunzi wa unabii ni kwamba Danieli anawawakilisha watu wa Mungu katika siku za mwisho wanaoelewa mistari ya unabii ya ndani na ya nje.

> 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.

> Mugore rechitatu rokutonga kwaKoreshi mambo wePersia, chinhu chakazarurirwa Dhanieri, uyo ainzi Bheriteshazari; uye chinhu ichocho chakanga chiri chechokwadi, asi nguva yakatarwa yakanga iri refu; uye akachinzwisisa chinhu ichocho, akava nokunzwisisa kwechiratidzo. Dhanieri 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.

“Chinhu” ichocho, ishoko rechiHebheru rinonzi “dabar,” uye “chiratidzo,” ndicho chiratidzo che “mareh.” Sa muporofita, Danieri anomirira vanhu vaMwari vemazuva okupedzisira, avo kuzadziswa kwavo kwakakwana vari zviuru zana namakumi mana nezvina. Gore rechitatu raKoreshi rinoisa Danieri mumutsara werumutsiriro wakatanga panguva yokuguma muna 1989. Mu “mazuva iwayo,” anomirira nhoroondo kubva muna 1989 kusvikira kumurayiro weSvondo uchakurumidza kuuya muUnited States, Danieri akanga achichema kwemavhiki matatu. Mumutsara werumutsiriro wezviuru zana namakumi mana nezvina, nguva yokuchema iri kuratidza mazuva matatu nehafu ayo zvapupu zviviri zvaZvakazarurwa chitsauko chegumi nechimwe zvakafa mumugwagwa. Mugwagwa weguta guru iro reSodhoma neIjipiti, pakarovererwawo Ishe wedu pamuchinjikwa, ndiwowo mupata waEzekieri wamapfupa akaoma akafa.

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.

Mu chipaturo teni, Daniel walisanduluzgika kuŵa mu chikozgo cha Khristu, ndipo wakakhwaskika katatu pambere Gabriel wandafumuskire kwa Daniel mazgo gha mboniwoni iyo wakawona. Mboniwoni iyi yikababa kupatukana kwa magulu ghaŵiri gha ŵakusopa. Uthenga uwemi wamuyirayira nyengo zose ukubaba magulu ghaŵiri gha ŵakusopa. Daniel wakimilira gulu la ŵakusopa ilo likuyimilika nga ni ŵanthu handiredi na fote-foru sauzandi, mwakupambana na gulu ilo likachimbira na wofi kufuma ku mboniwoni.

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.

Pamberi pechitsauko chegumi, Gabrieri akauya kuna Danieri katatu kuti adudzire chiratidzo. Akadudzira zviratidzo zvezvitsauko zvinomwe nezvisere, izvo zvaifananidzira umambo hwechiporofita cheBhaibheri mukuratidzwa kwahwo kwezvematongerwo enyika (chitsauko chinomwe), uye mukuratidzwa kwahwo kwechitendero (chitsauko chisere). Zvino muchitsauko chechipfumbamwe Gabrieri akadudzira chiporofita chemakore zviuru zviviri nemazana matatu. Gabrieri anosvika muchitsauko chegumi kuti apedzise dudziro yakanga yasiiwa isina kukwana muchitsauko chechipfumbamwe, uye kuti ape Danieri dudziro yechiratidzo chakaburitsa mapoka maviri avanamati. Gabrieri anotanga kupa Danieri muono mukuru wechiratidzo mundima yegumi neina.

> 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.

> Zvino ndauya kuzokuzivisa zvinofanira kuwira vanhu vako pamazuva okupedzisira; nokuti chiratidzo ichi chichiri chamazuva mazhinji. Danieri 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.

Chiono cha Kristu, icho chikapangiska magulu ghaŵiri gha awo ŵakusopa, chikuyimira ivyo vizamuchitikira ŵanthu ŵa Chiuta mu mazuŵa ghaumaliro. Kumanyiskira kwa machaputala 7 na 8 kukaŵa kumanyiskira kwa mbiri iyo yikayimiririka na kuwuka na kuwa kwa maufumu gha uchimi wa mu Baibolo, umo kukulongosorekera na vinyama vya munyama yakukora nyama na vinyama vya pa malo ghakupatulika, pakuyana. Kumanyiskira kwa chaputala 9 kukaŵa kupambanura mwatsatanetsatane nyengo zakupambanapambana za uchimi izo zikayimiririka mukati mwa uchimi wa vyaka vikwi viŵiri na mazana ghatatu. Mwanjira yinyake, chiono cha Kristu wakuchindikika mu chaputala 10 chikayimira ivyo vizamuchitikira ŵanthu ŵa Chiuta mu mazuŵa ghaumaliro. Pambere Gabrieli wandambe na ndondomeko yatsatanetsatane ya mbiri, iyo ni kumanyiskira kwa chiono cha Kristu wakuchindikika, wakumbuskira Danieli kuti wali kale kumuphalira Danieli icho kumanyiskira uku kukuyimira.

> 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.

> Aka ndokuti kwauri, “Unoziva here chandakauyira kwauri? Zvino ndichadzokera kundorwa nomuchinda wePersia; uye kana ndabuda, tarira, muchinda weGiriki achauya.” Danieri 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.

Gabriyeli anamuumbusha Danieli kwamba alikuwa amemwambia Danieli katika mstari wa kumi na nne, ya kwamba alikuwa amekuja kumfahamisha Danieli yatakayowapata watu wa Mungu katika siku za mwisho, naye alitarajia Danieli kuiweka maelezo yafuatayo ya historia ya unabii katika muktadha huo. Danieli alikuwa akitafuta ufahamu maalumu tangu siku ya kwanza alipoanza kuomboleza.

> 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.

> Ipapo akati kwandiri, Usatya, Danieri; nokuti kubvira pazuva rokutanga rawakaisa mwoyo wako pakunzwisisa nokuzvininipisa pamberi paMwari wako, mashoko ako akanzwikwa, uye ndauya nokuda kwamashoko ako. Asi muchinda woumambo hwePezhiya akandirwisa mazuva makumi maviri nerimwe; asi tarira, Mikari, mumwe wavachinda vakuru, akauya kundibatsira; uye ndikasara ikoko namadzimambo ePezhiya. Danieri 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.

Mushure memavhiki matatu aDanieri okuchema, akaona chiratidzo chaKristu, icho nenzira youporofita chaienderana nechiratidzo chaKristu chakanga chaonekwa naJohani paPatmosi.

> “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.

> “Hakuna mwingine ila Mwana wa Mungu mwenyewe aliyemtokea Danieli. Maelezo haya yanafanana na yale aliyopewa Yohana Kristo alipojifunua kwake katika Kisiwa cha Patmo. Bwana wetu sasa anakuja pamoja na mjumbe mwingine wa mbinguni ili amfundishe Danieli yale ambayo yangetukia katika siku za mwisho. Maarifa haya alipewa Danieli, nayo yakaandikwa kwa uvuvio kwa ajili yetu sisi ambao miisho ya dunia imetufikia.

> “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.

> “जगत्का उद्धारकर्ताद्वारा प्रकट गरिएका महान् सत्यहरू तिनीहरूकै निम्ति हुन्, जसले सत्यलाई गुप्त धनझैँ खोज्दछन्। दानिएल वृद्ध पुरुष थिए। उनको जीवन एउटा अन्यजातीय दरबारका मोह-मायाबीच बितेको थियो, उनको मन एउटा महान् साम्राज्यका कार्यभारहरूले व्यस्त थियो; तैपनि उनी यी सबैबाट अलग भई परमेश्वरको सामु आफ्नो प्राणलाई दीन तुल्याउन, र सर्वोच्चका अभिप्रायहरूको ज्ञान खोज्न लागे। अनि उनका विन्तीहरूको प्रत्युत्तरस्वरूप, स्वर्गीय दरबारहरूबाट त्यस ज्योति प्रदान गरियो, जो अन्तिम दिनहरूमा जीवित रहनेहरूका निम्ति थियो। त्यसो भए, हामीले कस्तो गम्भीर तत्परताका साथ परमेश्वरलाई खोज्नुपर्छ, ताकि उहाँले हाम्रो समझ खोलिदिनुहोस्, र हामी स्वर्गबाट हामीकहाँ ल्याइएका सत्यहरू बुझ्न सकौँ।”

> “‘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.’

> “‘नाइल डेनियलले मात्रै त्यो दर्शन देखें; किनकि मसँग भएका मानिसहरूले त्यो दर्शन देखेनन्; तर उनीहरूमा ठूलो कम्प पस्यो, जसले गर्दा तिनीहरू लुक्न भागे…. अनि ममा कुनै शक्ति बाँकी रहेन; किनकि मेरो शोभा मभित्रै विकृतिमा परिणत भयो, र ममा कुनै शक्ति रहेन।’ वास्तवमै पवित्रीकृत भएको प्रत्येक जनाको अनुभव यस्तै हुनेछ। ख्रीष्टको महानता, महिमा, र सिद्धताबारे तिनीहरूको दृष्टि जति स्पष्ट हुन्छ, आफ्नै दुर्बलता र अपूर्णता तिनीहरूले उति नै जीवन्त रूपमा देख्नेछन्। निष्पाप चरित्रको दाबी गर्ने कुनै प्रवृत्ति तिनीहरूमा हुनेछैन; आफूमै सही र शोभन देखिएको कुरा पनि, ख्रीष्टको पवित्रता र महिमासँग तुलना गर्दा, केवल अयोग्य र भ्रष्ट हुने वस्तुजस्तो मात्र देखिनेछ। मानिसहरू जब परमेश्वरबाट अलग हुन्छन्, जब ख्रीष्टबारे तिनीहरूको दृष्टि अत्यन्त अस्पष्ट हुन्छ, तब तिनीहरू भन्छन्, ‘म निष्पाप छु; म पवित्रीकृत छु।’”

> “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.’

> “පසුව ගබ්‍රියෙල් නබිවරයාට පෙනී සිට, මෙසේ ඔහුට කතා කළේය: ‘ඉතා ප්‍රේමකරනු ලබන මනුෂ්‍යයෙකු වන දානියෙල්, මා ඔබට කියන වචන තේරුම්ගන්න, සහ නෙරෙහිව සිටින්න; මක්නිසාද දැන් මා ඔබ වෙත එවනු ලැබ ඇත.’ තවද ඔහු මේ වචනය මා සමඟ කතා කළ කල, මම වෙවුලමින් නැගී සිටියෙමි. එවිට ඔහු මට මෙසේ කීවේය: ‘දානියෙල්, භය නොවන්න; මක්නිසාද ඔබ තේරුම්ගැනීමටත්, ඔබගේ දෙවියන්වහන්සේ ඉදිරියෙහි ඔබම ඔබ පීඩාකරගැනීමටත් ඔබගේ හෘදය යොමු කළ පළමු දවසේ සිටම, ඔබගේ වචන ඇසුණේය; සහ මා පැමිණියේ ඔබගේ වචන නිසාය.’”

> “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.

> “Nga dakulukhulu kangakanani ukuhlonishwa okwaboniswa kuDaniyeli nguBukhosi baseZulwini! Uyayiduduza inceku yakhe ethuthumelayo, futhi uyayiqinisekisa ukuthi umthandazo wayo wezwakala eZulwini, nokuthi, ekuphenduleni leso sicelo esishisekayo, ingelosi uGabriele yathunywa ukuba ithinte inhliziyo yenkosi yasePheresiya. Inkosi yayimelene nemibono kaMoya kaNkulunkulu phakathi namaviki amathathu uDaniyeli ezila ukudla futhi ethandaza, kodwa iNkosana yaseZulwini, ingelosi enkulu, uMikayeli, yathunywa ukuba iphendule inhliziyo yaleyo nkosi enenkani ukuze ithathe isinyathelo esiqondile sokuphendula umthandazo kaDaniyeli.”

> “‘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.

> “‘Zvino wakati ataura mashoko akadaro kwandiri, ndakatarisa chiso changu pasi, ndikava mbeveve. Uye tarirai, mumwe akanga akafanana nemufananidzo wevanakomana vavanhu akabata miromo yangu…. Akati, Iwe munhu anodikanwa zvikuru, usatya; rugare ngaruve kwauri; simba, hongu, iva nesimba. Zvino wakati ataura neni, ndakasimbiswa, ndikati, Ishe wangu ngaataure; nokuti mandisimbisa.’ Kubwinya kwaMwari kwakazarurwa kuna Danieri kwakanga kwakakura zvikuru zvokuti haana kukwanisa kutsungirira kuona kwacho. Ipapo mutumwa weKudenga akafukidza kupenya kwokuvapo kwake, akaonekwa kumuporofita sa ‘mumwe akanga akafanana nemufananidzo wevanakomana vavanhu.’ Nesimba rake rouMwari akasimbisa murume uyu wokutendeka nowokutenda, kuti anzwe shoko raakatumirwa naMwari.”

> “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.

> “Danyeri akanga ari muranda akazvipira waWokumusorosoro. Upenyu hwake hurefu hwakazadzwa namabasa akanaka ebasa kuna Tenzi wake. Kuchena kwehunhu hwake, nokutendeka kwake kusingazununguki, zvinongoenzaniswa chete nokuzvininipisa kwemwoyo wake nokupfidza kwake pamberi paMwari. Tinodzokorora tichiti, Upenyu hwaDanyeri mufananidzo wakafemerwa wokunatswa kwechokwadi.” 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.

Zvakaitika kuna Danieri muchitsauko chegumi zvinomiririra vanhu vaMwari mumazuva okupedzisira, avo, saDanieri naJohani, vanonzwisisa Zvakazarurwa zvaJesu Kristu. Kiyi yokuisira Danieri munhoroondo youprofita umo munowanikwa zvakaitika kwaari yakavakirwa pachokwadi chokuti akanga ari mukuchema, uye kuti Mikaeri akatumwa pakupera kwamazuva makumi maviri nerimwe. Mundima yokutanga, Danieri anonyora kuti akanga ane kunzwisisa kwezvose zviri zviviri zviratidzo zvomukati nezvokunze zvouprofita. Asati asvika mazuva makumi maviri nerimwe, Danieri akanga aine kunzwisisa kusina kukwana kwezviratidzo zviviri izvi, asi nokududzirwa kwaGabrieri, Danieri anonyatsonzwisisa “chinhu” ne“chiratidzo” sezvakazarurwa zvakasiyana.

> “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.’

> “වහල්භාවයේ අවුරුදු හැත්තෑව සම්පූර්ණ වීමට කාලය ළං වූ කල, දානියෙල්ගේ සිත යෙරෙමියාගේ අනාවැකි පිළිබඳව මහත් ලෙස කම්පිත විය. දෙවියන්වහන්සේ තම තෝරාගත් ජනතාවට තවත් එක් පරීක්ෂාවක් දෙන කාලය අත ළඟ බව ඔහු දුටුවේය; එවිට උපවාසය, තමාව පහත් කරගැනීම සහ යාච්ඤාව සමඟ, ඉශ්‍රායෙල්ගේ වෙනුවෙන් ඔහු ස්වර්ගයේ දෙවියන්වහන්සේගෙන් දැඩිව අයැද සිටියේ, මෙම වචනවලින්ය: ‘අහෝ ස්වාමිනි, ප්‍රබලත් භයංකරත් දෙවියන්වහන්ස, ඔබට ප්‍රේම කරන හා ඔබගේ ආඥා රක්ෂා කරන අය සමඟ ගිවිසුමත් කරුණාවත් පවත්වන තැනන්වහන්ස’; අපි පව් කළෙමු, අපරාධ කළෙමු, දුෂ්ට ලෙස ක්‍රියා කළෙමු, කැරලි ගැසුවෙමු, එනම් ඔබගේ නියෝගවලින් හා ඔබගේ විනිශ්චයවලින් ඉවත් වෙමින්ය; තවද ඔබගේ සේවකයන් වූ අනාවක්තෘවරුන්ටද අපි කන් නොදුන්නෙමු; ඔවුන් ඔබගේ නාමයෙන් අපගේ රජවරුන්ටත්, අපගේ ප්‍රධානීන්ටත්, අපගේ පියවරුන්ටත්, දේශයේ සියලු ජනතාවටත් කථා කළෝය.”

> “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.

> “Tarirai mashoko aya. Danieri haazivisi kutendeka kwake pachake pamberi paJehovha. Panzvimbo pokuzviti akachena uye mutsvene, anozvibatanidza navatadzi chaivo veIsraeri. Uchenjeri hwaakapihwa naMwari hwakanga hwakakwirira zvikuru kupfuura uchenjeri hwavakachenjera venyika, sezvinongoita chiedza chezuva chinopenya kumatenga masikati machena kupenya kupfuura nyeredzi isina simba zvikuru. Zvisinei, fungisisai munyengetero unobva pamiromo yomurume uyu aifarirwa zvikuru neDenga. Nokuzvininipisa kwakadzama, nemisodzi, uye nokubvaruka kwomwoyo, anonyengeterera iye pachake navanhu vake. Anovhura mweya wake pamberi paMwari, achireurura kushata kwake pachake, uye achibvuma ukuru noumambo hwaJehovha.”

> “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:

> “Kunyarara kwakadini nokupisa kwomwoyo kunoratidza kukumbira kwake! Ari kuswedera pedyo naMwari nguva nenguva. Ruoko rwekutenda rwunosimudzirwa kumusoro kuti rubate zvipikirwa zvisingakundikani zvoWokumusorosoro. Mweya wake uri kurwira mukurwadziwa kukuru. Uye ane uchapupu hwokuti munyengetero wake wanzwikwa. Anonzwa kuti kukunda ndokwake. Dai isu, serudzi, tainyengetera sezvakanyengetera Danieri, nokurwira sezvaakarwira, tichizvininipisa pamberi paMwari, taizoona mhinduro dzinobatika zvikuru kuzvikumbiro zvedu sezvakapiwa Danieri. Inzwai kuti anomisa sei mhaka yake padare roKudenga:

> “‘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.’

> “‘Hai Mwari wangu, tererai nzeve yenyu munzwe; zarurai meso enyu muone kuparadzwa kwedu, neguta rinodanwa nezita renyu; nokuti hatikumikidzi mikumbiro yedu pamberi penyu nokuda kwekururama kwedu, asi nokuda kwetsitsi dzenyu huru. Ishe, inzwai; Ishe, kanganwirai; Ishe, teererai muite; musanonoka, nokuda kwenyu pachenyu, hai Mwari wangu; nokuti guta renyu navanhu venyu vanodanwa nezita renyu. Uye ndichiri kutaura nokunyengetera, nokureurura chivi changu nechivi chavanhu vangu, … kunyange murume Gabrieri, wandakanga ndaona muchiratidzo pakutanga, achikurumidzirwa kubhururuka nokukurumidza, akandibata panguva yechibayiro chamadekwana.’”

> “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.

> “Daniyeli alipokuwa akiendelea na maombi yake, malaika Gabrieli akaja kwa kasi akishuka kutoka nyua za mbinguni, ili kumwambia kwamba dua zake zimesikiwa na kujibiwa. Malaika huyu mwenye nguvu ametumwa kumpa hekima na ufahamu,—kufunua mbele yake mafumbo ya nyakati zijazo. Hivyo basi, alipokuwa akitafuta kwa bidii kuijua na kuielewa kweli, Daniyeli aliletwa katika ushirika na mjumbe aliyeteuliwa wa Mbinguni.

> “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.

> “Munthu wa Mulungu anali kupemphera, osati chifukwa cha chisangalalo chongodutsa cha kumverera kosangalatsa, koma chifukwa cha kudziwa chifuniro chaumulungu. Ndipo ankafuna chidziwitso chimenechi, osati kwa iye yekha basi, koma kwa anthu ake. Cholemetsa chake chachikulu chinali cha Israeli, amene sanali, m’lingaliro lolondola kwambiri, kusunga lamulo la Mulungu. Iye avomereza kuti masautso awo onse awagwera chifukwa cha kulakwa kwawo pa lamulo loyera limenelo. Iye akuti, ‘Tachimwa, tachita zoipa kwambiri…. Chifukwa cha machimo athu ndi chifukwa cha mphulupulu za makolo athu, Yerusalemu ndi anthu anu akhala chitonzo kwa onse amene atizungulira.’ Iwo anataya khalidwe lawo lapadera, loyera, monga anthu osankhidwa a Mulungu. ‘Tsopano tsono, Inu Mulungu wathu, imvani pemphero la mtumiki wanu, ndi mapembedzero ake, ndipo yatsani nkhope yanu pa malo anu opatulika amene asanduka mabwinja.’ Mtima wa Danieli umatembenukira ku malo opatulika a Mulungu amene asanduka mabwinja ndi chikhumbo champhamvu kwambiri. Iye akudziwa kuti kulemera kwake kungabwezeretsedwe kokha pamene Israeli adzalapa zolakwa zawo pa lamulo la Mulungu, ndi kukhala odzichepetsa, okhulupirika, ndi omvera.

> “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.

> Mukumupindura ku gukumbira kwe, Daniyeli ntiyaherejwe gusa umucyo n’ukuri we n’ubwoko bwe bari bakeneye cyane, ahubwo yanahawe no kureba iby’ingenzi bikomeye byo mu gihe kizaza, kugeza no ku kuza k’Umucunguzi w’isi. Abiyita ko bejejwe, nyamara badafite icyifuzo cyo gusuzuma Ibyanditswe Byera, cyangwa cyo kugundana n’Imana mu isengesho kugira ngo barusheho gusobanukirwa ukuri kwa Bibiliya, ntibazi icyo kwezwa nyakuri ari cyo.

> “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.

> “Vose vanotenda nomwoyo shoko raMwari vachanzwa nzara nenyota yokuziva kuda kwake. Mwari ndivo muvambi wezvokwadi. Vanovhenekera kunzwisisa kwakasvibiswa nerima, uye vanopa pfungwa dzomunhu simba rokubata nokunzwisisa zvokwadi zvavakazarura.

> “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.

> “దానియేలు దేవునితో సంభాషించాడు. పరలోకం అతని ఎదుట తెరవబడింది. అయితే అతనికి అనుగ్రహింపబడిన ఉన్నత గౌరవాలు అతని వినయపూర్వక అవమానభావన మరియు హృదయపూర్వకమైన అన్వేషణకు ఫలితముగా లభించాయి. నేటి దినమందలి అనేకులు భావించునట్లు, మనము నిజాయితీగలవారమై యేసును ప్రేమించుచుండినచో మనము ఏమి నమ్ముచున్నాము అనేది సంగతి కాదని అతడు భావించలేదు. యేసుపట్లనున్న నిజమైన ప్రేమ, సత్యమేమిటో తెలిసికొనుటకు అత్యంత సమీపమైన మరియు హృదయపూర్వకమైన విచారణకు నడిపించును. క్రీస్తు తన శిష్యులు సత్యద్వారా పరిశుద్ధపరచబడునట్లు ప్రార్థించాడు. సత్యమును గూర్చి ఆందోళనతో కూడిన, ప్రార్థనాపూర్వకమైన అన్వేషణ చేయుటకు మిక్కిలి అలసత్వముగలవాడు, తన ఆత్మ నాశనమునకు కారణమగు తప్పుదోవలను స్వీకరించుటకు విడిచిపెట్టబడును.”

> “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.’

> “Pa nguva yekushanya kwaGabrieli, muporofita Danieri akanga asingagoni kugamuchira imwezve dzidziso; asi makore mashoma akatevera, achishuva kuziva zvakawanda pamusoro pezvinhu zvakanga zvisati zvatsanangurwa zvizere, akazvipira zvakare kutsvaka chiedza nouchenjeri kuna Mwari. ‘Mumazuva iwayo ini Danieri ndakanga ndichichema mavhiki matatu akazara. Handina kudya chingwa chinonaka, kunyange nyama newaini hazvina kupinda mumuromo mangu, uye handina kuzvizora zvachose…. Ipapo ndakasimudza meso angu ndikatarisa, zvino tarirai, mumwe murume akanga akapfeka nguo yomucheka wakaisvonaka, chiuno chake chakanga chakasungwa nendarama yakaisvonaka yeUfaz. Muviri wakewo wakanga wakaita seberiri, chiso chake chakanga chakaita sokubwinya kwemheni, meso ake akaita semwenje yomoto, maoko ake netsoka dzake zvakanga zvakafanana noruvara rwendarira yakakwenenzverwa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu.’”

> “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.

> “Haasi muntu mudiki kunze koMwanakomana waMwari ndiye akaonekwa kuna Danieri. Tsananguro iyi yakafanana neyakapiwa naJohani apo Kristu akazarurwa kwaari paChitsuwa chePatimosi. Ishe wedu zvino vanouya pamwe chete nemumwe mutumwa wokudenga kuzodzidzisa Danieri zvaizoitika mumazuva okupedzisira. Ruzivo urwu rwakapihwa kuna Danieri uye rwakanyorwa nokufemerwa nokuda kwedu isu takasvikirwa nemigumo yenyika.” 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.

Ukutolikeka kokuthi uGabriyeli, “isithunywa sezulu esithunyiweyo,” wayekuletha kuDaniyeli, kwakuwukuqedela ukutolikeka ayeseqalile ukumnika uDaniyeli esahlukweni sesishiyagalolunye. Indlela yokuhumusha ethi “umugqa phezu komugqa,” ifuna ukuba sihlanganise ndawonye ukutolikeka kanye nezimo ezihambisana nazo kuzo zombili izahluko zesishiyagalolunye neshumi, ukuze sihlukanise ngokufaneleyo umfanekiso wesiprofetho. Kukulo kutolikeka lapho imibono yemifula i-Ulai ne-Hiddekel ihlangana khona.

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.

Danieri akanga anzwisisa kubva mumabhuku aJeremia naMosesi kuti kununurwa kwevanhu vaMwari kwakanga kwava pedyo. Nokudaro, Danieri anomirira vanhu vaMwari vemazuva okupedzisira vanonzwisisa kuti kununurwa kokupedzisira kwevanhu vaMwari kwava pedyo. Vanhu ivavo vemazuva okupedzisira vachaziva kuti vakanga vapararira pakunamata, sezvinomiririrwa naDanieri uyo akanga apararira muuranda hwokutapwa hwamakore makumi manomwe muBhabhironi. Ipapo vachanzwisisa kuti ivo, saDanieri, vanofanira kuratidza mhinduro kumamiriro avo okupararira inoenderana nomushonga unomiririrwa ne“nguva nomwe” dzaRevhitiko chitsauko makumi maviri nezvitanhatu.

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.

Kana chiitiko chokuzvininipisa chinomiririrwa naDanieri, icho chinodikanwa nemushonga wakaiswa pachena muna Revhitiko makumi maviri nenhanhatu, chakaratidzwa mumazuva okupedzisira, vanhu vaMwari vomumazuva okupedzisira vanenge vave vachichema kwenguva yakatarwa. Nguva iyoyo inopera apo Mikaeri ngirozi huru anoburuka.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> 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.

> Na muchaparara pakati pavahedheni, uye nyika yavavengi venyu ichakumedzai. Vaya vachange vasara kwamuri vachaonda nokuda kwezvakaipa zvavo vari munyika dzavavengi venyu; uyewo vachaoonda pamwe chete navo nokuda kwezvakaipa zvamadzibaba avo. Kana vakareurura zvakaipa zvavo, nezvakaipa zvamadzibaba avo, nokudarika kwavo kwavakandarika nako kwandiri, uye nokuti vakafamba vachindipikisa; uye kuti neniwo ndakafamba ndichivapikisa, ndikavauyisa munyika yavavengi vavo; kana zvino mwoyo yavo isina kudzingiswa ikazvininipisa, uye ivo vakazobvuma kurangwa kwezvakaipa zvavo: ipapo ndicharangarira sungano yangu naJakobho, uyewo sungano yangu naIsaka, uyewo sungano yangu naAbrahama ndichairangarira; uye ndicharangarira nyika. Nyika ichasiiwawo navo, uye ichafarikanya masabata ayo, painenge iri dongo pasina ivo; uye ivo vachabvuma kurangwa kwezvakaipa zvavo; nokuti, nokuti vakazvidza zvandakatonga, uye nokuti mweya yavo yakanga ichisemesa mitemo yangu. Asi kunyange zvakadaro, kana vari munyika yavavengi vavo, handingavarasi, uye handingavasemi, kuti ndivaparadze zvachose, nokutyora sungano yangu navo; nokuti ini ndini Jehovha Mwari wavo. Asi nokuda kwavo ndicharangarira sungano yamadzitateguru avo, vandakabudisa munyika yeIjipiti pamberi pavahedheni, kuti ndive Mwari wavo: ini ndini Jehovha. Revhitiko 26:38–45.

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