Article

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

Kitabu cha Danieli - Nambari Mia Moja na Sabini na Nne

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

Ufahamu wa Kinabii na Mafunuo ya Kiungu: Kuelewa Maono ya Danieli na Athari Zake kwa Nyakati za Mwisho

Author

Jeff Pippenger

Published

April 4, 2024

Formats

PDF
Word

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.”

Tunapoishughulikia vita vya tatu vya wakala, vinavyowakilishwa katika aya ya kumi na tatu hadi ya kumi na tano, tutajikumbusha yale yaliyotangulia kabla ya aya hizi. Katika sura ya kumi, Danieli anapokea ono lake la mwisho, na kwa kufanya hivyo anatambulishwa kuwa anaelewa maono ya kinabii ya ndani na ya nje. Neno la Kiebrania “dabar,” lenye maana ya “neno,” limetafsiriwa kuwa “jambo.” Katika sura ya tisa, Gabrieli alipokuja kumfanya Danieli aelewe ono la siku elfu mbili na mia tatu, neno la Kiebrania “dabar” lilitafsiriwa kuwa “jambo.”

> 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.

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.

Gabrieli alipomwambia Danieli “ulielewe jambo hili, na ulitafakari ono,” neno la Kiebrania “biyn” lilitafsiriwa kuwa “uelewe” na pia kuwa “tafakari.” Neno hilo humaanisha kutenganisha kiakili. Gabrieli alimjulisha Danieli afanye utengano wa kiakili kati ya “dabar” lililotafsiriwa kuwa “jambo” na “mareh”, lililotafsiriwa kuwa “ono”. Ili kuelewa tafsiri ambayo Gabrieli alikuwa akimpa Danieli kuhusu unabii wa miaka elfu mbili na mia tatu, Danieli alipaswa kutambua tofauti kati ya ono la kiunabii lililowakilishwa kama “jambo” na ono la kiunabii la “mareh”. “Jambo”, ambalo ni “dabar,” likimaanisha neno, linawakilisha mstari wa nje wa unabii, na ono la “mareh” linawakilisha mstari wa ndani wa unabii.

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, kweli ya kwanza inayofunuliwa kwa mwanafunzi wa unabii ni kwamba Danieli anawakilisha 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.

> Katika mwaka wa tatu wa Cyrus, mfalme wa Uajemi, jambo lilifunuliwa kwa Daniel, ambaye aliitwa Belteshazzar; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, na alikuwa na ufahamu wa maono hayo. Daniel 10:1.

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

“Hilo neno,” ni neno la Kiebrania “dabar,” na “maono,” ni maono ya “mareh.” Akiwa nabii, Danieli anawawakilisha watu wa Mungu wa siku za mwisho, ambao utimilifu wao mkamilifu ni wale mia moja arobaini na nne elfu. Mwaka wa tatu wa Koreshi unamweka Danieli katika mstari wa matengenezo ulioanza wakati wa mwisho mwaka 1989. Katika “siku zile,” zikiiwakilisha historia ya mwaka 1989 hadi sheria ya Jumapili inayokaribia kuja nchini Marekani, Danieli alikuwa akiomboleza kwa muda wa majuma matatu. Katika mstari wa matengenezo wa wale mia moja arobaini na nne elfu, kipindi cha kuomboleza kinaashiria zile siku tatu na nusu ambazo mashahidi wawili wa Ufunuo sura ya kumi na moja wamekufa barabarani. Barabara ya ule mji mkuu, wa Sodoma na Misri, ambako pia Bwana wetu alisulubiwa, pia ni bonde la Ezekieli la mifupa mikavu iliyokufa.

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.

Katika sura ya kumi, Danieli aligeuzwa kufanana na Kristo, na akaguswa mara tatu kabla ya Gabrieli kufasiri maono aliyoyaona. Maono hayo yalisababisha utengano wa makundi mawili ya waabudu. Injili ya milele daima huleta makundi mawili ya waabudu. Danieli aliwakilisha kundi la waabudu linalojulikana kama mia arobaini na nne elfu, kinyume na kundi lililokimbia kwa hofu kutokana na maono hayo.

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.

Kabla ya sura ya kumi, Gabrieli alimjia Danieli mara tatu ili kufasiri maono. Alifasiri maono ya sura ya saba na ya nane, ambayo yalionyesha falme za unabii wa Biblia katika dhihirisho lao la kisiasa (sura ya saba), na katika dhihirisho lao la kidini (sura ya nane). Kisha katika sura ya tisa Gabrieli alifasiri unabii wa miaka elfu mbili na mia tatu. Gabrieli anawasili katika sura ya kumi kukamilisha tafsiri iliyokuwa imeachwa bila kukamilika katika sura ya tisa, na kumpa Danieli tafsiri ya maono yaliyosababisha makundi mawili ya waabudu. Kwanza, Gabrieli anampa Danieli muhtasari wa jumla wa maono hayo katika aya ya kumi na nne.

> 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.

> Sasa nimekuja kukufahamisha yale yatakayowapata watu wako katika siku za mwisho; kwa maana maono hayo bado ni ya siku nyingi. Danieli 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.

Maono ya Kristo, ambayo yalisababisha kuwepo kwa makundi mawili ya waabudu, yanawakilisha yatakayowatokea watu wa Mungu katika siku za mwisho. Tafsiri ya sura ya saba na ya nane ilikuwa tafsiri ya historia iliyowakilishwa na kuibuka na kuanguka kwa falme za unabii wa Biblia, kama ilivyoonyeshwa na wanyama wawindaji na wanyama wa hekaluni, mtawalia. Tafsiri ya sura ya tisa ilikuwa mgawanyo wa kina wa vipindi tofauti vya kinabii vilivyowakilishwa ndani ya unabii wa miaka elfu mbili na mia tatu. Kwa namna fulani, maono ya Kristo aliayetukuzwa katika sura ya kumi yaliwakilisha yatakayowatokea watu wa Mungu katika siku za mwisho. Kabla ya Gabrieli kuanza na muhtasari wa kina wa historia, ambao ni tafsiri ya maono ya Kristo aliayetukuzwa, anamkumbusha Danieli kwamba tayari amemwambia kile ambacho tafsiri hiyo inawakilisha.

> 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.

> Kisha akasema, Je, wajua kwa nini nimekuja kwako? Na sasa nitarudi kupigana na mkuu wa Uajemi; nami nitakapotoka, tazama, mkuu wa Ugiriki atakuja. Danieli 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.

Gabrieli anamkumbusha Danieli kwamba alikuwa amemwambia katika aya ya kumi na nne kwamba alikuwa amekuja kumfanya Danieli aelewe yatakayowapata watu wa Mungu katika siku za mwisho, na alitarajia Danieli ayaweke maelezo yafuatayo ya historia ya kinabii katika muktadha huo. Danieli alikuwa akitafuta uelewa maalum 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.

> Ndipo akaniambia, Usiogope, Danieli; maana tangu siku ya kwanza uliyoweka moyo wako ili kufahamu, na kujinyenyekeza mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako. Lakini mkuu wa ufalme wa Uajemi alinipinga siku ishirini na moja; lakini, tazama, Mikaeli, mmoja wa wakuu wa kwanza, alikuja kunisaidia; nami nikabaki huko pamoja na wafalme wa Uajemi. Danieli 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.

Baada ya Danieli kuomboleza kwa wiki tatu, akaona maono ya Kristo, ambayo yalilingana kinabii na maono ya Kristo ambayo Yohana huko Patmo alikuwa ameyashuhudia.

> “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.

> Si mwingine ila Mwana wa Mungu mwenyewe alimtokea Danieli. Maelezo haya yanafanana na yale yaliyotolewa na Yohana wakati Kristo alifunuliwa kwake kisiwani Patmo. Bwana wetu sasa anakuja pamoja na mjumbe mwingine wa mbinguni kumfundisha Danieli yale yatakayotokea katika siku za mwisho. Maarifa haya yalitolewa kwa Danieli na yakaandikwa kwa uvuvio kwa ajili yetu, ambao mwisho wa dunia umetujilia.

> “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.

> Kweli kuu zilizofunuliwa na Mkombozi wa ulimwengu ni kwa wale wanaoutafuta ukweli kama vile wanavyotafuta hazina zilizofichwa. Danieli alikuwa mzee. Maisha yake yalikuwa yamepita katikati ya vishawishi vya ikulu ya kipagani, akili yake ikiwa imelemewa na mambo ya dola kuu; hata hivyo akajitenga na hayo yote ili kuitesa nafsi yake mbele za Mungu, na kutafuta maarifa ya makusudi ya Aliye Juu Sana. Na kwa kuitikia maombi yake ya kusihi, nuru kutoka mabaraza ya mbinguni ililetwa kwa ajili ya wale watakaokuwa hai katika siku za mwisho. Basi, ni kwa bidii kiasi gani inatupasa kumtafuta Mungu, ili afungue ufahamu wetu tuelewe kweli zilizoletwa kwetu kutoka mbinguni.

> “‘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.’

> "'Na mimi Danieli peke yangu nikaona maono; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono; lakini tetemeko kuu liliwaangukia, hata wakakimbia wajifiche.... Wala hakusalia nguvu ndani yangu; kwa kuwa uzuri wangu ulibadilishwa ndani yangu kuwa uoza, wala sikubaki na nguvu.' Ndivyo itakavyokuwa uzoefu wa kila mtu aliyetakaswa kweli. Kadiri maono yao ya ukuu, utukufu, na ukamilifu wa Kristo yanavyokuwa wazi zaidi, ndivyo watakavyoona kwa dhahiri zaidi udhaifu wao na upungufu wao. Hawatakuwa na mwelekeo wa kudai tabia isiyo na dhambi; kile kilichoonekana kuwa sahihi na cha kupendeza ndani yao, kikilinganishwa na usafi na utukufu wa Kristo, kitaonekana tu kuwa kisichostahili na kinachoharibika. Ni wakati wanadamu wametengwa na Mungu, wanapokuwa na maono yasiyo dhahiri kabisa kuhusu Kristo, ndipo husema, 'Mimi sina dhambi; nimetakaswa.'"

> “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.’

> Ndipo Gabrieli akamtokea nabii, akamwambia hivi: ‘Ee Danieli, mtu uliyependwa sana, elewa maneno ninayokuambia, na usimame wima; kwa maana sasa nimetumwa kwako. Na aliponiambia neno hili, nikasimama nikitetemeka. Kisha akaniambia, Usiogope, Danieli; maana tangu siku ya kwanza uliweka moyo wako ili kufahamu, na ukajinyenyekeza mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako.’

> “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.

> Ni heshima kubwa kiasi gani iliyoonyeshwa kwa Danieli na Ukuu wa Mbingu! Anamtia moyo mtumishi wake anayetetemeka, na kumhakikishia kwamba sala yake ilisikiwa Mbinguni, na kwamba, kama jibu la ombi hilo lenye bidii, malaika Gabrieli alitumwa kuugusa moyo wa mfalme wa Uajemi. Mfalme alikuwa amepinga mvuto wa Roho wa Mungu katika kipindi cha majuma matatu wakati Danieli alikuwa akifunga na kuomba, lakini Mkuu wa Mbingu, malaika mkuu, Mikaeli, alitumwa kuugeuza moyo wa mfalme huyo mkaidi ili achukue hatua fulani madhubuti kujibu sala ya Danieli.

> “‘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.

> 'Na aliponena maneno kama hayo nami, nikauelekeza uso wangu chini, nikawa bubu. Na tazama, mmoja kama mfano wa wana wa binadamu akanigusa midomo yangu.... Akasema, Ee mtu uliyependwa sana, usiogope; amani iwe kwako; uwe hodari, naam, uwe hodari. Naye aliposema nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; kwa kuwa umenitia nguvu.' Utukufu wa kiungu uliodhihirishwa kwa Danieli ulikuwa mkuu mno hata hakuweza kuutazama. Ndipo mjumbe wa Mbingu akafunika uangavu wa uwepo wake na akamtokea nabii kama 'mmoja kama mfano wa wana wa binadamu.' Kwa nguvu zake za kiungu akamtia nguvu mtu huyu wa uadilifu na wa imani, ili asikie ujumbe uliotumwa kwake kutoka kwa Mungu.

> “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.

> "Danieli alikuwa mtumishi aliyejitolea wa Aliye Juu. Maisha yake marefu yalijaa matendo adhimu ya huduma kwa Bwana wake. Usafi wa tabia yake, na uaminifu wake usiotetereka, havina kifani ila unyenyekevu wa moyo wake na toba yake mbele za Mungu. Tunarudia, Maisha ya Danieli ni kielelezo kilichovuviwa cha utakaso wa kweli." Review and Herald, Februari 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.

Uzoefu wa Danieli katika sura ya kumi unawakilisha watu wa Mungu katika siku za mwisho, ambao, kama Danieli na Yohana, wanaelewa Ufunuo wa Yesu Kristo. Ufunguo wa kumweka Danieli katika historia ya kinabii ambapo uzoefu wake umetokea unategemea ukweli kwamba alikuwa katika maombolezo, na kwamba Mikaeli alitumwa mwishoni mwa siku ishirini na moja. Katika aya ya kwanza, Danieli anaandika kwamba alikuwa na ufahamu wa maono ya ndani na ya nje ya unabii. Kabla ya siku ishirini na moja, Danieli alikuwa na ufahamu usiokamilika wa maono hayo mawili, lakini kwa tafsiri ya Gabrieli, Danieli anaelewa kikamilifu "jambo" na "maono" kama ufunuo miwili tofauti.

> “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.’

> Kadiri wakati ulipokaribia kufika mwisho wa utumwa wa miaka sabini, moyo wa Danieli ulisukumwa sana kutafakari unabii wa Yeremia. Akaona kuwa wakati ulikuwa umekaribia ambapo Mungu angewapa watu wake wateule jaribio jingine; naye, kwa kufunga, kujinyenyekeza, na maombi, alimsihi Mungu wa Mbinguni kwa niaba ya Israeli, kwa maneno haya: 'Ee Bwana, Mungu mkuu na wa kutisha, uishikae agano na rehema kwao wakupendao, na wazishikao amri zako'; tumefanya dhambi, tumetenda uovu, tumefanya maovu, nasi tumeasi, hata kwa kugeuka mbali na maagizo yako na hukumu zako; wala hatukuwasikiliza watumishi wako manabii, waliokuwa wakisema kwa jina lako kwa wafalme wetu, wakuu wetu, na baba zetu, na kwa watu wote wa nchi.'

> “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.

> Zingatia maneno haya. Danieli hatangazi uaminifu wake mwenyewe mbele za Bwana. Badala ya kudai kuwa msafi na mtakatifu, anajihesabu pamoja na wenye dhambi kwa kweli miongoni mwa Israeli. Hekima ambayo Mungu alimpa ilikuwa bora sana kuliko hekima ya wenye hekima wa dunia, kama vile mwanga wa jua uangazavyo mbinguni wakati wa adhuhuri ulivyo mkali zaidi kuliko nyota iliyo dhaifu kabisa. Hata hivyo, tafakari sala itokayo midomoni mwa mtu huyu aliyepewa kibali kikubwa na Mbingu. Kwa unyenyekevu wa kina, kwa machozi, na kwa moyo uliopasuliwa, anasihi kwa ajili yake mwenyewe na kwa ajili ya watu wake. Anaweka wazi nafsi yake mbele za Mungu, akikiri uchafu wake mwenyewe, na akitambua ukuu na adhama ya Bwana.

> “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:

> Ni bidii na ari ya namna gani inayotambulisha maombi yake ya kusihi! Anazidi kumkaribia Mungu. Mkono wa imani unanyoshwa juu kushika ahadi zisizoshindwa kamwe za Aliye Juu. Nafsi yake inashindana kwa uchungu. Naye ana ushahidi kwamba maombi yake yamesikiwa. Anahisi kwamba ushindi ni wake. Iwapo sisi kama watu tungesali kama Danieli alivyosali, na kushindana kama alivyoshindana, tukizinyenyekeza nafsi zetu mbele za Mungu, tungeshuhudia majibu yaliyo dhahiri kwa maombi yetu kama yale yaliyotolewa kwa Danieli. Sikieni jinsi anavyowasilisha kesi yake katika mahakama ya Mbinguni:

> “‘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.’

> Ee Mungu wangu, utie sikio lako, usikie; ufumbue macho yako, uone ukiwa wetu, na mji unaoitwa kwa jina lako; kwa maana si kwa sababu ya haki zetu tunaweka dua zetu mbele zako, bali kwa rehema zako kuu. Ee Bwana, usikie; Ee Bwana, samehe; Ee Bwana, sikia ukatende; usikawie, kwa ajili yako mwenyewe, Ee Mungu wangu; kwa maana mji wako na watu wako wanaitwa kwa jina lako. Nami nilipokuwa nikisema na kuomba, na kukiri dhambi yangu na dhambi ya watu wangu, ... naam, yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akiwa amepaa kwa haraka, akanigusa karibu na wakati wa sadaka ya jioni.

> “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.

> Wakati Danieli akiendelea kuomba, malaika Gabrieli anashuka kwa kasi kutoka kumbi za mbinguni kumwambia kwamba maombi yake yamesikiwa na kujibiwa. Malaika huyu mwenye nguvu ameagizwa kumpa akili na ufahamu—kumfunulia siri za enzi zijazo. Hivyo, wakati akitafuta kwa bidii kujua na kuelewa ukweli, Danieli aliletwa katika ushirika na mjumbe aliyeagizwa na Mbingu.

> “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.

> Mtu wa Mungu alikuwa akiomba, si kwa ajili ya wimbi la hisia za furaha, bali kwa ajili ya maarifa ya mapenzi ya Mungu. Naye alitamani maarifa haya, si kwa ajili yake tu, bali kwa ajili ya watu wake. Mzigo wake mkubwa ulikuwa kwa ajili ya Israeli, ambao, katika maana halisi kabisa, hawakuwa wakishika sheria ya Mungu. Anakiri kwamba misiba yao yote imewapata kwa sababu ya maasi yao dhidi ya ile sheria takatifu. Anasema, 'Tumetenda dhambi, tumetenda uovu.... Kwa sababu ya dhambi zetu na kwa uovu wa baba zetu, Yerusalemu na watu wako wamekuwa tukano kwa wote wanaotuzunguka.' Walikuwa wamepoteza tabia yao ya pekee, takatifu, kama watu teule wa Mungu. 'Sasa basi, Ee Mungu wetu, isikie sala ya mtumishi wako, na dua zake, uufanye uso wako uangaze juu ya patakatifu pako palipo ukiwa.' Moyo wa Danieli unageukia, kwa shauku kuu, patakatifu pa Mungu palipo ukiwa. Anajua kwamba ustawi wake unaweza kurejeshwa tu Israeli watakapotubu maasi yao dhidi ya sheria ya Mungu, na kuwa wanyenyekevu, waaminifu, na watii.

> “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.

> Kama jibu la ombi lake, Danieli alipokea si tu nuru na kweli ambayo yeye na watu wake waliihitaji zaidi, bali pia maono ya matukio makuu ya wakati ujao, hata kufikia ujio wa Mkombozi wa ulimwengu. Wanaodai kuwa wametakaswa, ilhali hawana hamu ya kuchunguza Maandiko, wala kupambana na Mungu katika maombi ili kupata ufahamu ulio wazi zaidi wa ukweli wa Biblia, hawajui ni nini utakasaji wa kweli.

> “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.

> Wote wanaoamini kwa moyo neno la Mungu watakuwa na njaa na kiu ya maarifa ya mapenzi yake. Mungu ndiye chanzo cha ukweli. Yeye huangaza uelewa uliotiwa giza, na kuipa akili ya mwanadamu uwezo wa kushika na kuelewa kweli ambazo amezifunua.

> “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.

> Danieli alizungumza na Mungu. Mbingu zilifunguliwa mbele yake. Lakini heshima kuu alizopewa zilikuwa matokeo ya unyenyekevu na utafutaji wa dhati. Hakuamini, kama wengi wa leo wanavyofikiri, kwamba haijalishi tunaamini nini, ilimradi tu tuwe waaminifu na tumpende Yesu. Upendo wa kweli kwa Yesu utaongoza kwenye uchunguzi wa makini na wa dhati kabisa kuhusu ukweli ni nini. Kristo aliomba kwamba wanafunzi wake watakaswe kwa njia ya ukweli. Yeye aliye mvivu mno kufanya utafutaji wa ukweli wenye ari na wa maombi, ataachwa apokee makosa ambayo yatakuwa uharibifu wa nafsi yake.

> “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.’

> Wakati wa ziara ya Gabrieli, nabii Danieli hakuweza kupokea mafundisho zaidi; lakini miaka michache baadaye, akitamani kujua zaidi kuhusu mambo ambayo bado hayakuwa yameelezwa kikamilifu, akaazimia tena kutafuta nuru na hekima kutoka kwa Mungu. 'Katika siku zile mimi, Danieli, nilikuwa nikiomboleza majuma matatu kamili. Sikula mkate mtamu, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kabisa.... Kisha nikainua macho yangu, nikaangalia, na tazama, mtu fulani aliyekuwa amevaa kitani, viuno vyake vimefungwa kwa dhahabu nzuri ya Ufazi. Mwili wake nao ulikuwa kama berili, na uso wake kama kuonekana kwa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa, na sauti ya maneno yake kama sauti ya umati.'

> “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.

> "Si mwingine ila Mwana wa Mungu alimtokea Danieli. Maelezo haya yanafanana na yale yaliyotolewa na Yohana wakati Kristo alipojifunuliwa kwake katika Kisiwa cha Patmo. Bwana wetu sasa anakuja pamoja na mjumbe mwingine wa mbinguni ili kumfundisha Danieli kile kitakachotokea katika siku za mwisho. Maarifa haya yalitolewa kwa Danieli na yakaandikwa kwa uvuvio kwa ajili yetu ambao mwisho wa dunia umefika." Review and Herald, Februari 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.

Tafsiri ambayo Gabrieli, “mjumbe aliyekabidhiwa wa mbinguni,” alikuwa akimletea Danieli ilikuwa ni ukamilisho wa tafsiri ambayo alikuwa ameanza kumpa Danieli katika sura ya tisa. Mbinu ya “mstari juu ya mstari,” inatutaka kupatanisha tafsiri na mazingira yanayohusiana ya sura zote mbili, yaani sura ya tisa na ya kumi, pamoja, ili kuligawanya kwa usahihi kielelezo cha kiunabii. Ni katika tafsiri hii ndipo maono ya mito ya Ulai na Hiddekel yanaungana.

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.

Danieli alikuwa ameelewa kutokana na vitabu vya Yeremia na Musa kwamba ukombozi wa watu wa Mungu ulikuwa umekaribia. Kwa kufanya hivyo, Danieli anawakilisha watu wa Mungu wa siku za mwisho wanaoelewa kwamba ukombozi wa mwisho wa watu wa Mungu umekaribia. Watu hao wa siku za mwisho watatambua kwamba wametawanywa kiroho, kama inavyoonyeshwa na Danieli ambaye alitawanywa katika utekwa wa miaka sabini huko Babeli. Kisha wataelewa kwamba wao, kama Danieli, wanapaswa kuonyesha mwitikio kwa hali yao ya kutawanyika unaoafikiana na suluhisho linalowakilishwa na ‘mara saba’ katika Mambo ya Walawi sura ya ishirini na sita.

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.

Wakati uzoefu wa unyenyekevu unaowakilishwa na Danieli, unaotakiwa na tiba iliyoainishwa katika Mambo ya Walawi ishirini na sita, unapodhihirishwa katika siku za mwisho, watu wa Mungu wa siku za mwisho watakuwa wameomboleza kwa kipindi maalum. Kipindi hicho kinahitimika wakati Mikaeli, malaika mkuu, anaposhuka.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> 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 ninyi mtaangamia miongoni mwa mataifa, na nchi ya adui zenu itawameza. Nao waliobaki miongoni mwenu watadhoofika kwa sababu ya uovu wao katika nchi za adui zenu; tena kwa sababu ya maovu ya baba zao pia watadhoofika pamoja nao. Ikiwa watakiri uovu wao, na uovu wa baba zao, pamoja na kosa walilolikosa dhidi yangu, na kwamba pia wamekwenda kinyume nami; na kwamba nami pia nimekwenda kinyume nao, na nimewaingiza katika nchi ya adui zao; ikiwa basi mioyo yao isiyotahiriwa itanyenyekezwa, nao wakakubali adhabu ya uovu wao: ndipo nitakapokumbuka agano langu na Yakobo, na pia nitakumbuka agano langu na Isaka, na pia nitakumbuka agano langu na Ibrahimu; nami nitakumbuka nchi. Nchi nayo itaachwa nao, na itafurahia sabato zake, itakapokuwa ukiwa bila wao; nao watakubali adhabu ya uovu wao; kwa sababu, naam, kwa sababu walizidharau hukumu zangu, na kwa kuwa nafsi yao ilichukia masharti yangu. Lakini pamoja na hayo yote, watakapokuwa katika nchi ya adui zao, sitawatupa mbali, wala sitawachukia hata kuwaharibu kabisa, wala kulivunja agano langu pamoja nao; kwa maana mimi ni Bwana Mungu wao. Bali kwa ajili yao nitakumbuka agano la baba zao, niliowatoa katika nchi ya Misri mbele ya mataifa, ili niwe Mungu wao; mimi ndimi Bwana. Mambo ya Walawi 26:38-45.

Back to Articles