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

Kitabu cha Danieli - Nambari mia moja hamsini na nane

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Kufunua Maono: Kuelewa Siku za Maombolezo katika Danieli

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.

> Katika mwaka wa tatu wa Koreshi mfalme wa Uajemi, jambo lilifunuliwa kwa Danieli, aliyeitwa Belteshaza; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, naye akapata ufahamu wa maono hayo. Katika siku zile mimi, Danieli, nilikuwa nikiomboleza majuma matatu kamili. Sikula chakula kitamu, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kabisa, hata majuma matatu yote yalipotimia. Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkuu, uitwao Hidekeli. Danieli 10:1-4.

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

Wakati wa siku tatu na nusu za kiishara za Ufunuo sura ya kumi na moja, wakati ambapo mashahidi wawili wamekufa barabarani, “kitu” kinafunuliwa kwa Belteshaza. Alikuwa tayari ameuelewa “maono” (mareh), kwa maana katika sura ya tisa, Gabrieli alikuwa amekwisha kuja na kumpa ufahamu wa maono hayo.

> 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.

> Naam, nilipokuwa nikisema katika maombi, yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akiwa amefanywa kuruka upesi, akanigusa karibu na wakati wa sadaka ya jioni. Akanifahamisha, akanena nami, akasema, Ee Danieli, sasa nimetoka ili nikupe hekima na ufahamu. Mwanzo wa dua zako, amri ilitoka, nami nimekuja ili nikuonyeshe; kwa maana wewe unapendwa sana; basi, zingatia neno, na ufahamu maono. Danieli 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.

“mtu Gabrieli, ambaye” Danieli “alikuwa amemwona katika maono hapo mwanzo,” anarejelea “chazon,” maono ya historia ya kinabii, ambayo yalikuwa yakirejelea Gabrieli akimfasiria Danieli maono ya falme za unabii wa Biblia katika sura ya nane. Lakini “maono,” ambayo Danieli alipaswa kuyafikiri katika sura ya tisa, yalikuwa ni “mareh,” maono ya mwonekano. Kisha Gabrieli anampa Danieli mgawanyo wa kihistoria wa unabii wa ile miaka elfu mbili na mia tatu.

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.

Sura ya tisa ilitimizwa katika mwaka wa kwanza wa Darius. Aliposema Belteshazzar kwamba alikuwa "amefahamu maono," katika "mwaka wa tatu wa Cyrus," alikuwa ameelewa maono ya "mareh" kwa miaka miwili. Kile ambacho Belteshazzar alikuja kuelewa katika "siku zile" za maombolezo kilikuwa "jambo," yaani neno la Kiebrania "dabar," na kilikuwa cha muda mrefu, kwa kuwa wakati uliowekwa ulikuwa miaka elfu mbili mia tano na ishirini.

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.

Danieli alikuwa tayari ameelewa baadhi ya "jambo", kwa maana alikuwa akiomba sala ya Walawi ishirini na sita katika sura ya tisa, nayo ndiyo sala ya "jambo" hilo. Kulikuwa na nuru iliyoongezeka juu ya "mara saba", ambayo Belteshazzar alikuja kuielewa wakati wa siku ishirini na moja za maombolezo, na kuongezeka kwa nuru juu ya "mara saba" katika siku hizo za maombolezo kulikuwa kielelezo cha kuongezeka kwa nuru juu ya "mara saba" mwaka 1856. Wamileraiti pia hapo awali walijua kuhusu "mara saba", kwa kuwa walikuwa wamelitangaza, lakini kulikuwa na nuru ya ziada iliyopaswa kuwajaribu katika wakati hasa wa historia yao walipohamia kutoka harakati ya Wafiladelfia hadi ile ya Walaodikia.

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.

Siku za maombolezo za Belteshaza zinafanana na historia ya kinabii ya wakati ambapo harakati ya Filadelfia ilipobadilika na kuwa harakati ya Laodikia mwaka 1856, na kisha kuwa kanisa la Waadventista wa Laodikia mwaka 1863. Historia ya Belteshaza na ya Wamilerite kuhusu nuru iliyoongezwa juu ya “nyakati saba,” inapatana na mpito wa harakati ya Laodikia ya malaika wa tatu kuelekea harakati ya Filadelfia ya wale mia moja na arobaini na nne elfu, na katika siku za maombolezo, yaani, wakati wa kukawia, ambapo nuru iliyoongezwa juu ya “nyakati saba,” ilipaswa kufunuliwa.

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 anawakilisha mjumbe na harakati kwa wakati mmoja. Katika siku za maombolezo yake, mjumbe anapaswa kuelewa lile "jambo," ambalo ni Ukweli, na kisha awasilishe lile "jambo" kwa harakati, wakati Michael anapowafufua mashahidi wawili mwaka 2023.

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

Neno la Kiebrania "mareh" (maono ya mwonekano wa Kristo), ambalo Danieli anatajwa kuwa analielewa katika mstari wa kwanza, linatokea mara nne katika maono ya mwisho ya Danieli. Mara mbili limetafsiriwa kama "maono," na mara mbili kama "mwonekano." Mara ya kwanza Danieli anatumia neno hilo katika mstari wa kwanza, anaonyesha kwamba alielewa "maono," lakini marejeo mengine matatu yanaonyesha Danieli akiyapitia maono hayo. Katika mstari wa sita, uso wa Kristo ulikuwa "kama 'mwonekano' wa umeme."

> 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 siku ya ishirini na nne ya mwezi wa kwanza, nalikuwa kando ya mto mkubwa, ndio Hidekeli; Ndipo nikaainua macho yangu, nikatazama, na tazama, mtu mmoja amevaa kitani, viuno vyake vimefungwa kwa dhahabu safi ya Uface; Mwili wake nao ulikuwa kama zabarajadi, na uso wake kama mwonekano wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyong’arishwa; na sauti ya maneno yake ilikuwa kama sauti ya mkutano mkubwa. Nami, Danieli, nikaona maono peke yangu; maana wale watu waliokuwa pamoja nami hawakuyaona maono hayo; lakini tetemeko kubwa liliwashika, hata wakakimbilia ili kujificha. Kwa hiyo nikaachwa peke yangu, nikayaona maono haya makuu, wala hakubaki nguvu ndani yangu; maana uzuri wangu ulibadilika ndani yangu kuwa uharibifu, wala sikuona nguvu yoyote ikibaki ndani yangu. Danieli 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.

Kuna neno lingine la Kiebrania linalotafsiriwa kama "maono", ambalo tutalishughulikia baada ya kuweka wazi baadhi ya sifa za neno la Kiebrania "mareh". Katika aya zilizotangulia ni neno "mwonekano", yaani neno la Kiebrania "mareh". Neno hilo hilo linatafsiriwa kama "maono" katika aya ya kumi na sita. Katika aya ya kumi na sita, maono ya Kristo yalimhuzunisha Danieli.

> 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.

> Na tazama, mmoja kama mfano wa wana wa binadamu aliniguza midomo yangu; ndipo nikaufungua kinywa changu, nikanena, nikamwambia yule aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono hayo majonzi yangu yamenigeukia, nami nimebaki bila nguvu. Danieli 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.

Neno la Kiebrania linalotafsiriwa kama "sorrows," linamaanisha bawaba, na "maono" ya kuonekana kwa Kristo ambayo Danieli aliona katika aya hiyo yaligeuza bawaba. "Bawaba" katika unabii huwakilisha hatua ya mgeuko.

> “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.

> Kuna masomo ya kujifunza kutokana na historia iliyopita; na tunahimizwa kuyazingatia, ili wote waelewe kwamba Mungu anafanya kazi kwa njia zile zile sasa kama alivyofanya siku zote. Mkono wake unaonekana katika kazi yake na miongoni mwa mataifa sasa, sawa kabisa kama ambavyo imekuwa tangu injili ilipotangazwa kwa mara ya kwanza kwa Adamu huko Edeni.

> “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.

> "Kuna nyakati ambazo ni migeuko muhimu katika historia ya mataifa na ya kanisa. Katika maongozi ya Mungu, wakati misukosuko mbalimbali inapowadia, nuru ya wakati huo hutolewa. Ikipokelewa, kuna maendeleo ya kiroho; ikikataliwa, kufifia kwa kiroho na maangamizi hufuata. Bwana, katika Neno Lake, amefunua kazi shupavu ya injili kama ilivyotekelezwa zamani, na itakavyotekelezwa wakati ujao, hata hadi kwenye pambano la mwisho, wakati mawakala wa Shetani watakapofanya harakati yao ya mwisho ya ajabu." Bible Echo, Agosti 26, 1895.

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

Aya ya kumi na sita inawakilisha hatua ya mgeuko katika historia ambayo Belteshazzari anawakilisha. Ni hatua ya mgeuko kwa pembe ya Kirepublican (taifa) na kwa pembe ya Kiprotestanti (kanisa). Inawakilisha mgogoro, na inawakilisha hatua ambapo nuru maalumu kwa ajili ya historia hiyo inatolewa. Hatua ya mgeuko kwa Danieli ilitokea wakati Danieli alikuwa “ameguswa,” mara ya pili kati ya mara tatu. Danieli angeguswa mara tatu, na mara ya pili alipoguswa ilikuwa hatua ya mgeuko kwa Danieli, na hatua hiyo ya mgeuko ilikuwa mara ya pili kati ya mara tatu ambazo Danieli aliona ono la “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.

> Na tazama, mmoja kama mfano wa wana wa binadamu aliniguza midomo yangu; ndipo nikaufungua kinywa changu, nikanena, nikamwambia yule aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono hayo majonzi yangu yamenigeukia, nami nimebaki bila nguvu. Danieli 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.

Tutashughulikia miguso mitatu hivi karibuni. Mara ya kwanza kati ya mara nne ambazo Danieli alilitumia neno "mareh" ilikuwa ushuhuda wake kwamba alielewa maono, na marejeo matatu ya mwisho yanabainisha uzoefu wake alipoona kwa kweli mwonekano huo. Mara ya tatu anapotaja maono ya mwonekano huo ni katika aya ya kumi na nane, ambapo anaguzwa kwa mara ya tatu.

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

> Ndipo akaja tena mmoja aliyeonekana kama mtu, akanigusa, akanitia nguvu. Danieli 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.

Kwa mguso wa pili, katika mstari wa kumi na sita, ambao ni rejeo la pili kwa maono ya “marah”, nguvu zake zimeondoka, lakini kwa mguso wa tatu, nguvu zake zimerejeshwa. Katika mistari ya kumi, kumi na sita, na kumi na nane Danieli anaguswa. Katika mstari wa sita, Danieli anaona mwonekano wa Kristo, kisha Gabrieli, na katika mstari wa kumi, Gabrieli anamgusa Danieli kwa mara ya kwanza.

> 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.

> Ndipo nikainua macho yangu, nikaona, na tazama, mtu mmoja aliyekuwa amevaa kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Uphazi; na mwili wake ulikuwa kama zabarajadi, na uso wake kama mfano wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa sana, na sauti ya maneno yake kama sauti ya umati mkubwa. Nami, Danieli, peke yangu nikaona maono hayo; kwa maana watu waliokuwa pamoja nami hawakuyaona maono hayo; lakini tetemeko kuu liliwaangukia, hata wakakimbia na kujificha. Basi nikaachwa peke yangu, nikayaona maono haya makuu, wala hapakusalia nguvu ndani yangu; kwa maana uzuri wangu uligeuzwa ndani yangu kuwa uharibifu, nami sikubakiza nguvu zozote.

> 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.

> Lakini nikasikia sauti ya maneno yake; na niliposikia sauti ya maneno yake, ndipo nililala usingizi mzito kifudifudi, uso wangu ukielekea chini. Na tazama, mkono ukanigusa, ukaniinua nipige magoti na kutegemea vitanga vya mikono yangu. Naye akaniambia, Ee Danieli, mtu apendwaye sana, yafahamu maneno nikuambiayo, ukasimame wima; maana sasa nimetumwa kwako. Naye alipokwisha kunena neno hilo nami, nikasimama nikitetemeka. Ndipo akaniambia, Usiogope, Danieli; kwa maana tangu siku ya kwanza ulipoweka moyo wako ili ufahamu, na kujinyenyekeza mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa sababu ya maneno yako. Lakini mkuu wa ufalme wa Uajemi alinipinga muda wa siku ishirini na moja; lakini tazama, Mikaeli, mmoja wa wakuu wa kwanza, akaja kunisaidia; nami nikakaa huko pamoja na wafalme wa Uajemi. Sasa nimekuja kukufahamisha yatakayowapata watu wako katika siku za mwisho; kwa maana maono haya bado ni kwa siku nyingi. Danieli 10:5–14.

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

Kisha katika aya ya kumi na sita, Danieli anaguswa mara ya pili, anapoona maono ya Kristo.

> 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.

> Naye alipokwisha kunena nami maneno kama hayo, niliinamisha uso wangu chini, nikawa bubu. Na tazama, mmoja aliyefanana kwa mfano na wana wa wanadamu akagusa midomo yangu; ndipo nikafungua kinywa changu, nikasema na kumwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono hayo huzuni zangu zimenijia, wala sikuwa na nguvu hata kidogo. Maana mtumishi wa bwana wangu huyu awezaaje kusema na bwana wangu huyu? kwa maana mimi, mara hiyo hiyo, sikuwa na nguvu iliyobaki ndani yangu, wala hapakuwa na pumzi iliyobaki ndani yangu. Danieli 10:15–17.

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

Ndipo akaja tena mtu mmoja mwenye mfano wa mwanadamu, akanigusa, akanitia nguvu, akasema, Ee mtu uliyependwa sana, usiogope; amani iwe kwako; uwe na nguvu, naam, uwe na nguvu. Alipokwisha kusema nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; maana umenitia nguvu. Ndipo akasema, Je, wajua kwa nini nimekuja kwako? Na sasa nitarudi kupigana na mkuu wa Uajemi; na nitakapoondoka, tazama, mkuu wa Uyunani atakuja. Lakini nitakuonyesha kile kilichoandikwa katika maandiko ya kweli; wala hakuna anayesimama nami katika mambo haya, ila Mikaeli, mkuu wenu. Danieli 10:18-21.

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

> Danieli aliguswa mara tatu, na mara ya kwanza na ya tatu aliguswa na malaika Gabrieli. Mara ya pili aliguswa na Kristo. Danieli alitumia neno lilelile la Kiebrania mara nne, lakini mara ya kwanza kati ya hizo nne, katika aya ya kwanza, alikuwa akisema kwamba alielewa "maono." Kuelewa ukweli ni muhimu, lakini si sawa na kupata uzoefu wa ukweli, kama alivyofanya zile mara nyingine tatu.

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.

Siku za maombolezo za Danieli zilipomalizika alipewa uzoefu wa maono hayo, ambayo alikuwa ameyaelewa kabla ya siku zake za maombolezo kumalizika. Uzoefu huo una hatua tatu, zinazowakilishwa na miguso mitatu. Miguso ya kwanza na ya mwisho ilitekelezwa na Gabrieli, na mguso wa kati ulitekelezwa na Kristo. Miguso ya kwanza na ya mwisho iliwakilisha herufi ya kwanza na ya mwisho za alfabeti ya Kiebrania. Katika hatua hiyo ya pili, Danieli anatambua hali yake kama mwenye dhambi mwasi mbele ya Bwana wake, na hivyo mguso wa kati unawakilisha uasi, kama unavyowakilishwa na herufi ya kumi na tatu ya alfabeti ya Kiebrania.

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.

Lakini Petro hakuwa sasa akijali kuhusu mashua wala shehena. Muujiza huu, kuliko mingine yote aliyowahi kushuhudia, ulikuwa kwake dhihirisho la nguvu za Mungu. Ndani ya Yesu alimwona Yule anayeshikilia uumbaji wote chini ya mamlaka yake. Uwepo wa uungu ulifunua kutokutakatifu wake mwenyewe. Upendo kwa Bwana wake, aibu kwa kutokuamini kwake, shukrani kwa kujishusha kwa Kristo, na zaidi ya yote, hisia ya uchafu wake mbele ya utakatifu usio na mipaka, vilimlemea. Wakati wenzake walipokuwa wakihakikisha yaliyomo ndani ya wavu yapo salama, Petro akaanguka miguuni pa Mwokozi, akasema, 'Niondokee; kwa maana mimi ni mtu mwenye dhambi, Ee Bwana.'

> “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.’

> Uwepo uleule wa utakatifu wa kimungu uliomsababisha nabii Danieli aanguke kama mfu mbele ya malaika wa Mungu. Akasema, ‘Uzuri wangu ulibadilika ndani yangu kuwa uozo, wala sikusalia na nguvu.’ Hivyo Isaya alipoona utukufu wa Bwana, akapaza sauti, ‘Ole wangu! kwa maana nimeangamia; kwa kuwa mimi ni mtu wa midomo michafu, nami nakaa katikati ya watu wa midomo michafu; kwa maana macho yangu yamemwona Mfalme, Bwana wa majeshi.’ Danieli 10:8; Isaya 6:5. Ubinadamu, pamoja na udhaifu na dhambi zake, uliwekwa dhahiri ukilinganishwa na ukamilifu wa uungu, naye akajihisi amepungukiwa kabisa na asiye mtakatifu. Hivyo ndivyo imekuwa kwa wote waliopewa kuona ukuu na adhama ya Mungu.

> “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.

> "Petro akapaza sauti, 'Ondoka kwangu; kwa maana mimi ni mtu mwenye dhambi;' lakini akashikamana na miguu ya Yesu, akihisi kwamba hawezi kutengana Naye. Mwokozi akajibu, 'Usiogope; tangu sasa utakuwa ukivua watu.' Ilikuwa baada ya Isaya kuona utakatifu wa Mungu na kutostahili kwake mwenyewe ndipo akaaminiwa ujumbe wa kimungu. Ilikuwa baada ya Petro kuongozwa hadi kujikana nafsi na kutegemea nguvu za Mungu ndipo alipoupokea mwito wa kazi yake kwa ajili ya Kristo." The Desire of Ages, 246.

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

> Maono ya "marah," ni maono ya kuonekana kwa Kristo, lakini malaika Gabriel anawakilishwa katika matumizi ya pili na ya nne ya neno hilo yaliyofanywa na Daniel. Mara ya kwanza ilikuwa tamko kwamba Belteshazzar alielewa maono hayo, lakini tatu za mwisho zinamwakilisha Daniel akipitia maono hayo. Katika hizo mara tatu ambazo Daniel anapitia maono hayo, pia anaguswa.

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.

Njozi ya “mareh” ni njozi ya kuonekana kwake Kristo, lakini malaika Gabrieli anawakilishwa na mara ya pili na ya nne Danieli alipotumia neno hilo. Mara ya kwanza ilikuwa kauli kwamba Belteshaza aliielewa njozi hiyo, lakini mara tatu za mwisho zinamwakilisha Danieli akiipitia njozi hiyo. Mara tatu ambazo Danieli anaipitia njozi hiyo, pia anaguswa.

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.”

Mara tu Gabrieli alipomgusa kwa mara ya kwanza, akamweka Danieli kwenye magoti na viganja vya mikono yake. Kisha akamwamuru Danieli aelewe maneno aliyoyasema na asimame; naye akafanya hivyo, ingawa alikuwa akitetemeka. Ndipo Gabrieli akampa Danieli maelezo ya kilichotokea katika siku ishirini na moja za maombolezo ya Danieli. Akaeleza kuwa baada ya kupambana na wafalme wa Uajemi kwa siku hizo ishirini na moja, Mikaeli alishuka kutoka mbinguni kuingia vitani, kisha Gabrieli akaja kujibu maombi ya Danieli na kumweleza Danieli "yatakayowapata watu wako katika siku za mwisho." Mikaeli aliposheka kutoka mbinguni, Gabrieli alitumwa kumweleza Danieli siku za mwisho.

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.

Ufafanuzi wa Gabrieli ulitolewa kwa Danieli mwishoni mwa siku ishirini na moja za kuomboleza; katika matumizi ya kanuni ya mstari juu ya mstari ya Ufunuo sura ya kumi na moja, mwisho huo unaashiria wakati ambapo Ezekieli katika sura ya thelathini na saba anaamriwa mara mbili kutabiri juu ya mifupa mikavu, ili kuwainua manabii wawili kutoka makaburini mwao. Hili hutokea wakati Mikaeli anaposhuka kutoka mbinguni na kufufua mwili wa Musa, huku akikataa kuingia katika mabishano na Shetani katika kitabu cha Yuda. Danieli bado ataguzwa mara mbili zaidi baada ya Gabrieli kumpa muhtasari wa siku za maombolezo.

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.

Baada ya Gabrieli kumaliza, Danieli, "akauelekeza [uso wake] chini, na [yeye] akawa bubu", kisha Kristo Mwenyewe "akagusa" "midomo" ya Danieli, kisha Danieli "akafungua" "kinywa chake, akanena, akamwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono haya huzuni zangu zimenipata, nami sijabaki na nguvu. Kwa maana mtumishi wa bwana wangu huyu atawezaje kuzungumza na bwana wangu huyu? kwa maana mimi, papo hapo hakusalia nguvu ndani yangu, wala pumzi haikubaki ndani yangu."

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.”

Baada ya Gabrieli kumaliza, Danieli “akainamisha uso wake kuelekea chini, akawa bubu,” kisha Kristo Mwenyewe “akazigusa” “midomo” ya Danieli, ndipo Danieli “akafungua” “kinywa” chake, “akanena, akamwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono haya huzuni zangu zimenijia, nami sijabaki na nguvu. Kwa maana mtumishi wa bwana wangu huyu awezaje kusema na bwana wangu huyu? kwa maana kwangu mimi, mara hiyo hiyo hakukubaki nguvu ndani yangu, wala pumzi haikusalia ndani yangu.”

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.

Uzoefu wa kumwona na kuzungumza na Kristo ulimnyenyekeza Danieli hadi mavumbini. Alikuwa bubu, na angalibaki hivyo kama Kristo asingegusa midomo yake, kama vile midomo ya Isaya ilivyoguswa na mkaa wa moto kutoka madhabahuni.

We will continue this study in the next article.

Tutaendelea na somo hili katika makala inayofuata.

> “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.

> “Mgeni wa mbinguni aliagiza mjumbe aliyekuwa akisubiri, ‘Nenda, ukawaambie watu hawa: Hakika mtasikia, lakini hamtaelewa; na hakika mtaona, lakini hamtatambua. Ufanye moyo wa watu hawa kuwa mzito, na uyafanye masikio yao kuwa mazito, na uyafumbe macho yao; isije wakaona kwa macho yao, wakasikia kwa masikio yao, wakaelewa kwa mioyo yao, wakageuka, wakaponywa.’” Aya 9, 10.

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

> Wajibu wa nabii ulikuwa wazi; alipaswa kuinua sauti yake kupinga maovu yaliyotawala. Lakini aliogopa kuichukua kazi hiyo bila hakikisho fulani la tumaini. “Bwana, hata lini?” akauliza. Aya ya 11. Je, hakuna yeyote miongoni mwa watu Wako wateule atakayeelewa na kutubu na kuponywa?

> “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?

> Mzigo wa roho yake kwa ajili ya Yuda aliyepotoka usingebebwa bure. Utume wake usingekuwa bila matunda kabisa. Hata hivyo, maovu yaliyokuwa yakiendelea kuongezeka kwa vizazi vingi yasingeweza kuondolewa katika siku zake. Katika maisha yake yote alipaswa kuwa mwalimu mvumilivu na jasiri - nabii wa tumaini pamoja na wa maangamizi. Kusudi la Mungu likitimia mwishowe, matunda kamili ya juhudi zake, na ya kazi ya wajumbe wote waaminifu wa Mungu, yangedhihirika. Masalio yangeokolewa. Ili hili litimie, ujumbe wa onyo na usihi ulipaswa kutolewa kwa taifa waasi, Bwana akatangaza: 'Hata miji iharibike bila mkazi, na nyumba bila mtu, na nchi iwe ukiwa kabisa, na Bwana awaondoe watu mbali sana, na kuwe na kutelekezwa kuu katikati ya nchi.' Aya 11, 12.

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

> Hukumu nzito zilizopaswa kuwapata wasiotubu—vita, uhamisho, ukandamizaji, kupoteza nguvu na hadhi miongoni mwa mataifa—vyote hivi vilikuwa vije ili wale ambao wangeitambua humo mkono wa Mungu aliyechukizwa waongozwe kutubu. Makabila kumi ya ufalme wa kaskazini yangesambazwa hivi karibuni miongoni mwa mataifa, na miji yao ingeachwa ukiwa; majeshi ya maangamizi ya mataifa adui yangekumba nchi yao mara kwa mara; hata Yerusalemu hatimaye ingeanguka, na Yuda angechukuliwa mateka; lakini Nchi ya Ahadi haingebaki kutelekezwa kabisa milele. Hakikisho la mtembeleaji wa mbinguni kwa Isaya lilikuwa hivi: “Ndani yake kutakuwa sehemu ya kumi, nayo itarejea, tena italiwa; Kama mti wa terebinti, na kama mwaloni, ambao kiini chao kimo ndani yao, wanapoangusha majani yao; vivyo hivyo mbegu takatifu itakuwa ndicho kiini chake.” Aya ya 13.

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

> Hakikisho hili la utimilifu wa mwisho wa kusudi la Mungu lilitia moyo moyoni mwa Isaya. Itakuwaje ikiwa nguvu za kidunia zitajipanga dhidi ya Yuda? Itakuwaje ikiwa mjumbe wa Bwana atakutana na upinzani na pingamizi? Isaya alikuwa amemwona Mfalme, Bwana wa majeshi; alikuwa amesikia wimbo wa maserafi, "Dunia yote imejaa utukufu Wake;" alikuwa na ahadi kwamba ujumbe wa Yehova kwa Yuda aliyerudi nyuma ungeandamana na nguvu ya kumtia hatiani ya Roho Mtakatifu; naye nabii akatiwa nguvu kwa kazi iliyokuwa mbele yake. Aya ya 3. Katika utume wake mrefu na mgumu alihifadhi kumbukumbu ya maono haya. Kwa miaka sitini au zaidi alisimama mbele ya wana wa Yuda kama nabii wa tumaini, akizidi kuwa jasiri na kuwa jasiri zaidi katika unabii wake kuhusu ushindi wa baadaye wa kanisa. Manabii na Wafalme, 307-310.

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

> Hakikisho hili la utimilifu wa mwisho wa kusudi la Mungu lilitia moyo moyoni mwa Isaya. Itakuwaje ikiwa nguvu za kidunia zitajipanga dhidi ya Yuda? Itakuwaje ikiwa mjumbe wa Bwana atakutana na upinzani na pingamizi? Isaya alikuwa amemwona Mfalme, Bwana wa majeshi; alikuwa amesikia wimbo wa maserafi, "Dunia yote imejaa utukufu Wake;" alikuwa na ahadi kwamba ujumbe wa Yehova kwa Yuda aliyerudi nyuma ungeandamana na nguvu ya kumtia hatiani ya Roho Mtakatifu; naye nabii akatiwa nguvu kwa kazi iliyokuwa mbele yake. Aya ya 3. Katika utume wake mrefu na mgumu alihifadhi kumbukumbu ya maono haya. Kwa miaka sitini au zaidi alisimama mbele ya wana wa Yuda kama nabii wa tumaini, akizidi kuwa jasiri na kuwa jasiri zaidi katika unabii wake kuhusu ushindi wa baadaye wa kanisa. Manabii na Wafalme, 307-310.

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