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

Incwadi kaDaniyeli - Ikhulu Elinamashumi Amahlanu Anesibhozo

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Ukutyhila Umbono: Ukuqonda Iintsuku Zokulila kuDaniyeli

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.

> Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilwa into kuDaniyeli, ogama lakhe lathiwa nguBheleteshatsare; yaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalilide; wayiqonda loo nto, waba nokuqonda umbono. Ngaloo mihla mna Daniyeli ndandizilile iiveki ezintathu ezizeleyo. Andityanga sonka simnandi, akungenanga nyama newayini emlonyeni wam, andizithambisanga kwaphela, kwada kwazaliseka iiveki ezintathu ezipheleleyo. Ngomhla wamashumi amabini anesine wenyanga yokuqala, ndakuba ndingasecaleni komlambo omkhulu, onguHidekele. Daniyeli 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.

Ngexesha leentsuku ezintathu nesiqingatha ezingokomfuziselo zeSityhilelo isahluko seshumi elinanye, xa amangqina amabini elele efile esitratweni, kutyhilwa “into” kuBelteshatsare. Wayekade sele ewuqondile “umbono” (mareh), kuba kwisahluko sesithoba, uGabriyeli wayesele efikile wamnika ukuqonda ngalo mbono.

> 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.

> Ewe, ndathi ndisathetha emthandazweni, indoda enguGabriyeli, endandiyibonile embonweni ekuqaleni, ibhabha ngesantya esikhulu, yandichukumisa malunga nexesha lomnikelo wangokuhlwa. Yandazisa, yathetha nam, yathi, Owu Daniyeli, ndiphumile ngoku ukuze ndikunike ubulumko nokuqonda. Ekuqaleni kwezibongozo zakho umyalelo waphuma, yaye ndize kukubonisa; kuba uthandwa kakhulu: ngako oko yiqonde le nto, uze uwuqwalasele umbono. Daniyeli 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.

“Indoda uGabriyeli, lowo” uDaniyeli “wayeyibonile embonweni ekuqaleni,” ibhekisa kwi-“chazon,” umbono wembali yesiprofeto, owawubhekisa ekubeni uGabriyeli watolika umbono wezikumkani zesiprofeto seBhayibhile kuDaniyeli kwisahluko sesibhozo. Kodwa “umbono,” lowo ke uDaniyeli wayemele ukuwuqwalasela kwisahluko sesithoba, wawuyi-“mareh,” umbono wokubonakala. Emva koko uGabriyeli unika uDaniyeli uhlalutyo lwembali lwesiprofeto seminyaka engamawaka amabini anamakhulu amathathu.

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.

Isahluko sesithoba sazaliseka ngomnyaka wokuqala kaDariyo. Xa uBhelteshatsare esithi “wayenokuqonda umbono,” “ngomnyaka wesithathu kaKoreshi,” wayewuqondile “umbono,” i-“mareh,” iminyaka emibini. Oko uBhelteshatsare wafikelela ekuqondeni “ngaloo mihla” yokuzila kwakuyile “nto,” oko kukuthi igama lesiHebhere elithi “dabar,” yaye yayinde, kuba ixesha elimiselweyo lalingamawaka amabini anamakhulu amahlanu anamashumi amabini eminyaka.

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.

UDaniyeli wayesele eyiqondile inxalenye ethile yale “nto,” kuba wayesenza umthandazo weLevitikus amashumi amabini anesithandathu kwisahluko sesithoba, yaye lowo ngumthandazo wale “nto.” Kwakukho ukukhanya okwandileyo phezu “kwamaxesha asixhenxe,” awathi uBheleteshatsare waqonda ngexesha leentsuku ezingamashumi amabini ananye zokuzila, yaye ukwanda kokukhanya phezu “kwamaxesha asixhenxe,” ngexesha lezo ntsuku zokuzila, kwakufuzisela ukwanda kokukhanya phezu “kwamaxesha asixhenxe” ngowe-1856. AmaMillerite nawo ayesazi kwangaphambili “ngamaxesha asixhenxe,” kuba ayewavakalisile, kodwa kwakukho ukukhanya okongeziweyo okwakumele ukuwavavanya kanye kuloo ndawo yembali yawo xa ayesuka kwintshukumo yaseFiladelfiya esiya kwintshukumo yaseLawodike.

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.

Iintsuku zokuzila zikaBelteshazare zihambelana nembali yesiprofeto yexesha apho intshukumo yaseFiladelfiya yatshintshela kwintshukumo yaseLawodike ngo-1856, yaza emva koko yangena kwibandla lama-Adventist laseLawodike ngo-1863. Zombini imbali kaBelteshazare neyamaMillerite yokwanda kokukhanya ngokuphathelele “amaxesha asixhenxe,” ziyangqinelana notshintsho lwentshukumo yaseLawodike yengelosi yesithathu ukuya kwintshukumo yaseFiladelfiya yabaliwaka elinamakhulu amane anamashumi amane anesine, kwanasezinsukwini zokuzila, ezikwithuba lokulinda, xa kwakufanele kutyhilwe ukukhanya okwandileyo ngokuphathelele “amaxesha asixhenxe,”

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.

UBheleteshatsare umele zombini, umthunywa kunye nentshukumo. Ngemihla yokuzila kwakhe umthunywa umele ukuqonda “into leyo,” eyinyaniso, aze emva koko ayibeke “into leyo” phambi kwentshukumo, xa uMikayeli evusa amangqina amabini ngowama-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.”

Igama lesiHebhere elithi “mareh” (umbono wokubonakala kukaKristu), uDaniyeli achazwa njengoluqondayo kwindinyana yokuqala, livela izihlandlo ezine kumbono wokugqibela kaDaniyeli. Kabini liguqulelwa ngokuthi “umbono,” yaye kabini ngokuthi “ukubonakala.” Okokuqala uDaniyeli esebenzisa elo gama kwindinyana yokuqala, uchaza ukuba wayewuqonda “umbono,” kodwa ezinye izalathiso ezintathu zichaza uDaniyeli esiva loo mbono. Kwindinyana yesithandathu, ubuso bukaKristu babunjengoku “kubonakala” kombane.

> 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.

> Kwaye ngowamashumi amabini anesine umhla wenyanga yokuqala, ndakuba ndingaselunxwemeni lomlambo omkhulu, onguHidekeli; ndaphakamisa amehlo am, ndakhangela, nanko umntu othile embethe ilinen, ezinqeni zakhe ebhinqe igolide ecikizekileyo yaseUfaz. Nomzimba wakhe wawunjengeberile, nobuso bakhe bunjengokubonakala kombane, namehlo akhe enjengezibane zomlilo, neengalo zakhe neenyawo zakhe zinjengobhedu olukhazimlisiweyo ngombala, nelizwi lamazwi akhe lalinjengelazwi lesihlwele. Kwaye mna Daniyeli ndedwa ndawubona umbono lowo; kuba amadoda ayenam awawubonanga umbono lowo; ke, ukungcangcazela okukhulu kwehlela phezu kwawo, aza asaba aya kuzimela. Ngenxa yoko ndasala ndedwa, ndawubona lo mbono mkhulu, akwabakho mandla aseleyo kum; kuba ubuhle bam bandijikela baba kukonakala, andagcina mandla. Daniyeli 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.

Kukho elinye igama lesiHebhere eliguqulelwa ngokuthi “umbono,” esiya kuliphatha emva kokuba sibeke phambi kwakho iimpawu ezithile zegama lesiHebhere elithi “mareh.” Kwiivesi ezingaphambili ligama elithi “inkangeleko,” elo lelona gama lesiHebhere elithi “mareh.” Elo gama linye liguqulelwa ngokuthi “umbono” kwivesi yeshumi elinesithandathu. Kwivesi yeshumi elinesithandathu, umbono kaKristu umenze uDaniyeli wabuhlungu.

> 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.

> Nanko ke, omnye onjengofana nonyana babantu wachukumisa imilebe yam; ndaza ndavula umlomo wam, ndathetha, ndathi kulowo wayemi phambi kwam, O nkosi yam, ngenxa yombono iintlungu zam zindihlasele, yaye andinawo amandla aseleyo. Daniyeli 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.

Igama lesiHebhere eliguqulelwe ngokuthi “iintlungu” lithetha isikrufu socango, yaye “umbono” wokubonakala kukaKristu awabonayo uDaniyeli kule ndinyana wajika isikrufu socango. “Isikrufu socango” kwisiprofeto simela indawo yokujika.

> “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.

> “Kukho izifundo ekufuneka zifundwe kwimbali yexesha eladlulayo; yaye ingqalelo ibhekiswa kwezi, ukuze bonke baqonde ukuba uThixo usebenza ngeendlela ezifanayo ngoku njengoko ebesoloko esenza. Isandla saKhe siyabonakala emsebenzini waKhe naphakathi kweentlanga ngoku, kanye njengoko bekusoloko kunjalo kususela ekubeni iindaba ezilungileyo zaqala ukuvakaliswa kuAdam e-Eden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Kukho amaxesha angamanqanaba okutshintsha kwimbali yeentlanga neyebandla. Kulawulo lukaThixo olulungiselelayo, xa ezi ngxaki zahlukeneyo zifika, ukukhanya kwelo xesha kuyaphiwa. Ukuba kwamkelwa, kubakho inkqubela yokomoya; ukuba kuyaliwa, kulandela ukuhla kokomoya nokwaphuka kwenqanawa. INkosi, eLizwini laYo, iwutyhilile umsebenzi ohlaselayo weendaba ezilungileyo njengoko uye waqhutywa kwixesha elidluleyo, nanjengoko uya kuba njalo kwixesha elizayo, kude kuse kwimbambano yokugqibela, xa izixhobo zikaSathana ziya kwenza intshukumo yazo yokugqibela emangalisayo.” Bible Echo, August 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.

Ivesi yeshumi elinesithandathu imele inguquko ebalulekileyo kwimbali emelwe nguBheliteshatsare. Yinguquko ebalulekileyo kokubini uphondo lweRiphabhlikhi (isizwe) nophondo lwamaProtestanti (ibandla). Imele intlekele, yaye imele indawo apho kunikwa ukukhanya okukhethekileyo kwelo bali lembali. Inguquko ebalulekileyo kuDaniyeli yenzeka xa uDaniyeli waye “chukunyisiwe,” okwesibini kwizihlandlo ezithathu. UDaniyeli wayeza kuchukunyiswa kathathu, yaye okwesibini ekuchukunyiswa kwakhe, yaba yinguquko ebalulekileyo kuDaniyeli, yaye loo nguquko yayiyeyesibini kwizihlandlo ezithathu uDaniyeli awabona ngazo umbono we-“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.

> Yabona, kwathi, kukho ofana nomfuziselo woonyana babantu owachukumisa imilebe yam; ndaza ndawuvula umlomo wam, ndathetha, ndathi kulowo wayemi phambi kwam, O nkosi yam, ngenxa yombono iintlungu zam zibuyile phezu kwam, yaye andinawo amandla aseleyo. Daniel 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

Siza kuqwalasela kungekudala ukuchukunyiswa okuthathu. Okokuqala kwezi zine apho uDaniyeli asebenzisa khona igama elithi “mareh,” kwaba bubungqina bakhe bokuba wayewuqonda umbono, yaye ezi zikhankanyo zintathu zokugqibela zichaza amava akhe xa wayebona ngokwenene inkangeleko. Okwesithathu achaza ngako umbono wenkangeleko kukwivesi yeshumi elinesibhozo, apho achukunyiswa khona okwesithathu.

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

> Kwafika kwakhona, wandichukumisa umntu onjengokwembonakalo yomntu, wandomeleza. Daniyeli 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.

Ekuchukumiseni kwesibini, kwivesi yeshumi elinesithandathu, eliyireferensi yesibini kumbono we-“marah,” amandla akhe aphelile, kodwa ekuchukumiseni kwesithathu, amandla akhe ayabuyiselwa. Kwiivesi zeshumi, zeshumi elinesithandathu, nezeshumi elinesibhozo uDaniyeli uyachukunyiswa. Kwivesi yesithandathu, uDaniyeli ubona inkangeleko kaKristu, aze emva koko abone uGabriyeli; kanti kwivesi yeshumi, uGabriyeli umchukumisa uDaniyeli okokuqala.

> 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.

> Ndaza ndaphakamisa amehlo am, ndakhangela; yabona, nanko umntu othile embethe ilinen emhlophe, izinqe zakhe zibotshwe ngegolide ecolekileyo yase-Ufaz: nomzimba wakhe unjengeberile, nobuso bakhe bunjengokubonakala kombane, namehlo akhe anjengezibane zomlilo, neengalo zakhe neenyawo zakhe zinjengobhedu olukhazimlisiweyo ngombala, nelizwi lamazwi akhe linjengelizwi lesihlwele. Kwaye mna Daniyeli ndedwa ndawubona umbono lo; kuba amadoda ayenam akawubonanga umbono; kodwa kwabakho ukungcangcazela okukhulu okuwe phezu kwawo, kangangokuba asaba aya kuzimela. Ngako oko ndasala ndedwa, ndawubona lo mbono mkhulu, akwabakho mandla ashiyekileyo kum; kuba ubuhle bam baphenduka ngaphakathi kum baba yinkxwaleko, andasala namandla.

> 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.

> Noko ke ndaliva ilizwi lamazwi akhe; yathi, ndakuliweva ilizwi lamazwi akhe, ndawa bubuthongo obunzulu ngobuso bam, ubuso bam bujolise emhlabeni. Kwaye, yabona, isandla sandichukumisa, sandimisa ngamadolo am nangeentende zezandla zam. Wathi kum, Owu Daniyeli, ndoda ethandwa kakhulu, waqonde amazwi endiwathethayo kuwe, uze ume nkqo; kuba ngoku ndithunyelwe kuwe. Akutsho loo mazwi kum, ndema ndingcangcazela. Wandula ke wathi kum, Musa ukoyika, Daniyeli; kuba kususela kumhla wokuqala owawubeke ngawo intliziyo yakho ekuqondeni, nasekuzithobeni phambi koThixo wakho, amazwi akho aviwe, yaye ndize ngenxa yamazwi akho. Ke lona umthetheli wobukumkani basePersi wandichasa iintsuku ezimashumi mabini ananye; kodwa, yabona, uMikayeli, omnye wabathetheli abakhulu, weza kundinceda; ndaza ndasala khona nookumkani basePersi. Ke kaloku ndize kukwenza uqonde okuya kwehlela abantu bakowenu ngemihla yokugqibela; kuba umbono usengoweentsuku ezininzi. Daniyeli 10:5–14.

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

Emva koko kwivesi yeshumi elinesithandathu, uDaniyeli uchukunyiswa okwesibini, xa ebona umbono kaKristu.

> 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.

> Ke kaloku akuba ethethe amazwi anjalo kum, ndabhekisa ubuso bam emhlabeni, ndasala ndingathethi. Yaye, yabona, into enjengokufana noonyana babantu yachukumisa imilebe yam; ndaza ndawuvula umlomo wam, ndathetha, ndathi kulowo wayemi phambi kwam, O nkosi yam, ngombono iintlungu zam zijike zandehlela, yaye andisagcinanga mandla. Kuba umkhonzi wale nkosi yam angathini na ukuthetha nale nkosi yam? kuba mna, kwangoko akusekho mandla ashiyekileyo kum, kungekho naphunga luseleyo kum. Daniel 10:15–17.

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

Ke kaloku uDaniyeli uyachukunyiswa okwesithathu, ekubonakaleni kukaGabriyeli, kungekhona kukaKristu.

> 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.

> Kwabuya kwakhona kwandichukumisa omnye owayefana ngokubonakala nomntu, wandomeleza, Wathi, Owu ndoda ethandwa kakhulu, musa ukoyika; uxolo malube kuwe; yomelela, ewe, yomelela. Ke kaloku akuba ethethile kum, ndomelezwa, ndathi, Thetha, nkosi yam; kuba undomelezile. Waza wathi, Uyazi na into endizele yona kuwe? Ke ngoku ndiya kubuyela kulwa nenkosana yamaPersi; yaye ekumkeni kwam, yabona, iya kufika inkosana yaseGrisi. Kodwa ndiya kukubonisa oko kubhaliweyo esibhalweni senyaniso; kwaye akukho namnye umi nam kwezi zinto, ngaphandle kukaMikayeli inkosana yenu. Daniyeli 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

UDaniyeli uchukunyiswe kathathu, yaye okokuqala nokwesithathu uchukunyiswa sisithunywa uGabriyeli. Okwesibini xa echukunyiswa, uchukunyiswa nguKristu. UDaniyeli wasebenzisa igama elifanayo lesiHebhere kane, kodwa okokuqala kula maxesha mane, kwivesi yokuqala, wayevakalisa ukuba wayeqonda “umbono.” Ukuqonda inyaniso kubalulekile, kodwa akufani nokuyiva inyaniso ngokwamava, njengoko wakwenza kwamanye la maxesha mathathu.

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.

Xa iintsuku zikaDaniyeli zokuzila kwakhe zakufikelela esiphelweni, wanikwa amava ombono lowo wayesele enokuqonda ngawo ngaphambi kokuba iintsuku zokuzila kwakhe ziphele. La mava enziwe ngamanyathelo amathathu, amelwe kukuchukunyiswa kathathu. Ukuchukunyiswa kokuqala nokokugqibela kwenziwa nguGabriyeli, kanti ukuchukunyiswa okuphakathi kwenziwa nguKristu. Ukuchukunyiswa kokuqala nokokugqibela kwakungoonobumba bokuqala nabokugqibela boonobumba besiHebhere. Kulo nyathelo lwesibini, uDaniyeli uyayiqonda imeko yakhe njengomoni ovukelayo phambi kweNkosi yakhe, yaye ngaloo ndlela ukuchukunyiswa okuphakathi kumela uvukelo, njengoko lumelwe ngunobumba weshumi elinesithathu woonobumba besiHebhere.

> “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.’

> “Kodwa uPetros wayengasenankathalo ngoku ngeenqanawa nangomthwalo. Lo mmangaliso, ngaphezu kwawo nawuphi na omnye awakha wawubona, kuye wawuyimbonakaliso yamandla obuthixo. KuYesu wabona Lowo ubambe yonke indalo iphantsi kolawulo lwaKhe. Ubukho bobuthixo bavezela esakhe ukungcwele kwakhe ukuswela. Uthando ngakuMfundisi wakhe, ihlazo ngenxa yokungakholwa kwakhe, umbulelo ngenxa yokuzithoba kukaKristu, ngaphezu kwako konke, ingqiqo yokungahlambuluki kwakhe ebukhoneni bococeko olungapheliyo, kwamoyisa ngokupheleleyo. Ngoxa amaqabane akhe ayelungisa okubekukho emnatheni, uPetros wawa ezinyaweni zoMsindisi, edanduluka esithi, ‘Suka kum; kuba ndingumntu onesono, Nkosi.’”

> “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.

> “Yayibubukho obo bunye bobungcwele bobuThixo obabangela ukuba umprofeti uDaniyeli awe phantsi ngokungathi ufile phambi kwengelosi kaThixo. Wathi, ‘Ukukhazimla kwam kwaguquka kum kwaba kukonakala, andaba namandla aseleyo.’ Ngoko ke, xa uIsaya wabona uzuko lweNkosi, wadanduluka wathi, ‘Yeha kum! kuba ndiphelile; ngokuba ndingumntu oneendebe ezingcolileyo, ndihleli phakathi kwabantu abaneendebe ezingcolileyo: kuba amehlo am ayibonile iKumkani, uYehova wemikhosi.’ Daniyeli 10:8; Isaya 6:5. Ubuntu, kunye nobuthathaka baso nesono saso, baziswa ekuthelekisweni nokugqibelela kobuThixo, waza waziva engenako ngokupheleleyo yaye engengcwele. Kunjalo ke kubo bonke abo banikwe umbono wobukhulu nobungangamsha bukaThixo.”

> “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.

> “UPetros wadanduluka wathi, ‘Suka kum; kuba ndingumntu onesono;’ kodwa wabambelela ezinyaweni zikaYesu, evakalelwa kukuba wayengenakwahlulwa kuYe. UMsindisi waphendula wathi, ‘Musa ukoyika; ukusukela ngoku uya kubambisa abantu.’ Kwaba semva kokuba uIsaya ebubonile ubungcwele bukaThixo nokungafaneleki kwakhe ukuba anikwe isigidimi esivela kuThixo. Kwaba semva kokuba uPetros ekhokelelwe ekuzincameni nasekuthembeleni kumandla kaThixo ukuba wamkela ubizo lomsebenzi wakhe ngenxa kaKristu.” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Umbono we-“mareh” ngumbono wokubonakala kukaKristu, kodwa ingelosi uGabriyeli imelwa kukusetyenziswa kwesibini nokwesine kwaloo gama nguDaniyeli. Okokuqala lalisisibhengezo sokuba uBheleteshatsare wayewuqonda umbono, kodwa ezithathu zokugqibela zimela uDaniyeli esiva umbono. Kuzo zonke izihlandlo ezithathu uDaniyeli awuva ngazo umbono, ukwachukunyiswa.

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.”

Ixesha lokuqala wachukunyiswa nguGabriyeli lalingemva kokuba ebone inkangeleko kaKristu ozukisiweyo, yaye loo mava amshiya “ebuthongweni obunzulu ngobuso bam, ubuso bam busingise emhlabeni.” Umbono wawuzise ukwahlulwa, kuba abo babenaye “abawubonanga umbono; kodwa kwabakho ukungcangcazela okukhulu phezu kwabo, kangangokuba basaba ukuze bazifihle.” Ekudanisekeni kokuqala, uYeremiya “wahlala yedwa, ngenxa yesandla sikaThixo,” yaye kuBheleteshatsare “akwasala mandla” “kuba” “ubuhle” bakhe “bajika ngaphakathi” kuye “baba kukonakala, yaye” “akagcinanga mandla.”

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.

Akuba uGabriyeli emphathe okokuqala, wandula ke uGabriyeli wahlalisa uDaniyeli phezu kwamadolo akhe nasezintendeni zezandla zakhe. Emva koko wamyalela uDaniyeli ukuba awaqonde amazwi awawathethayo aze eme ngeenyawo, nto leyo awayenzayo, nangona wayengcangcazela. Wandula ke uGabriyeli wamnika uDaniyeli inkcazelo ecacileyo yoko kwenzekileyo ngexesha leentsuku ezingamashumi amabini ananye zokuzila kukaDaniyeli. Wachaza ukuba, emva kokulwa nookumkani basePersi iintsuku ezingamashumi amabini ananye, uMikayeli wehlela evela ezulwini ukuze angene emfazweni, kwaza emva koko uGabriyeli weza kuphendula imithandazo kaDaniyeli nokumchazela uDaniyeli “oko kuya kubahlela abantu bakowenu ngemihla yokugqibela.” Xa uMikayeli wehla evela ezulwini, uGabriyeli wathunywa ukuba achazele uDaniyeli imihla yokugqibela.

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.

Ingcaciso kaGabriyeli yanikwa uDaniyeli ekupheleni kweentsuku ezingamashumi amabini ananye zokuzila, ezithi, ekusetyenzisweni komgca phezu komgca kweSityhilelo isahluko seshumi elinanye, zimelise ixesha apho uHezekile kwisahluko samashumi amathathu anesixhenxe eyalelwa kabini ukuba aprofete emathanjeni afileyo, ukuze avuse abaProfeti ababini emangcwabeni abo. Oku kwenzeka xa uMikayeli esihla evela ezulwini aze avuse umzimba kaMoses, ngoxa esala ukunxibelelana noSathana encwadini kaYuda. UDaniyeli usaza kuchukunyiswa kwakhona kabini emva kokuba uGabriyeli emnike umbono jikelele weentsuku zokuzila.

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.”

Emva kokuba uGabriyeli egqibile, uDaniyeli “wajolisa ubuso bakhe emhlabeni, waza waba sisimumu,” kwaza emva koko uKristu ngokwaKhe “wazichukumisa” “iindevu” zikaDaniyeli, waza ke uDaniyeli “wavula” “umlomo wakhe, wathetha, wathi kulowo wayemi phambi kwam, Nkosi yam, ngenxa yombono iintsizi zam zindifikile, yaye andisagcinanga mandla. Kuba unokuthetha njani na umkhonzi wale nkosi yam nale nkosi yam? kuba mna, kwangoko akwasala mandla kum, yaye akusasekho kuphefumla kushiyekileyo kum.”

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.

Amava kaDaniyeli okubona nokuthetha noKristu amthoba abe luthuli. Waba sisimumu, yaye wayeya kuhlala enjalo ukuba uKristu wayengazange achukumise imilebe yakhe, njengoko imilebe kaIsaya yachukunyiswa lilahle elivela esibingelelweni.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

> “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.

> “Njengoko uIsaya wayebona esi sityhilelo sozuko nobungangamsha beNkosi yakhe, wagutyungelwa kukuva ubunyulu nobungcwele bukaThixo. Hayi ubukhali bomahluko phakathi kokugqibelela okungenamlinganiso koMdali wakhe, nendlela yesono yabo babekade, kunye naye ngokwakhe, kudala bebalwa phakathi kwabantu abanyuliweyo bakwaSirayeli nakwaYuda! ‘Yeha kum!’ wadanduluka; ‘kuba ndiphelile; ngokuba ndingumntu oneemilebe ezingcolileyo, yaye ndihlala phakathi kwabantu abaneemilebe ezingcolileyo; kuba amehlo am ayibonile iKumkani, uYehova wemikhosi.’ Ivesi 5. Emi, ngokungathi kunjalo, ekukhanyeni okupheleleyo kobukho bobuThixo ngaphakathi kwengcwele engaphakathi, waqonda ukuba ukuba wayeza kushiywa ekungafezekini nasekungonelini kwakhe, wayengenakuze nakancinane akwazi ukuzalisekisa umsebenzi awayebizelwe kuwo. Kodwa kwathunywa iserafi ukuba imkhulule ekubandezelekeni kwakhe nokuba imlungiselele umsebenzi wakhe omkhulu. Ilahle elivuthayo elivela esibingelelweni labekwa emilebeni yakhe, kunye nala mazwi, ‘Yabona, oku kuchukumisile imilebe yakho; nobugwenxa bakho bususiwe, nesono sakho sihlanjululwe.’ Emva koko kwevakala ilizwi likaThixo lisithi, ‘Ndiya kuthuma bani, ngubani na oya kusihambela na?’ waza uIsaya waphendula wathi, ‘Nanku ndim; ndithume.’ Iivesi 7, 8.”

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

> “Undwendwe lwasezulwini lwathi kumthunywa olindileyo, ‘Hamba, uye kuxelela aba bantu ukuthi, Nive okunene, kodwa ningaqondi; Nibone okunene, kodwa ningaqapheli. Yenza intliziyo yaba bantu ibe tyebileyo, Yenze iindlebe zabo zibe nzima, uvale namehlo abo; Hleze babone ngamehlo abo, beve ngeendlebe zabo, Baqonde ngentliziyo yabo, Baguquke, baphiliswe.” Iindima 9, 10.

> “The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

> “Umsebenzi womprofeti wawucacile; wayemelwe kukuphakamisa ilizwi lakhe ekuchaseni ububi obabugqubayo. Kodwa wayesoyika ukuwuthabatha lo msebenzi engenasiqinisekiso sithile sethemba. ‘Nkosi, koda kube nini na?’ wabuza. Indima 11. Akukho namnye na kubantu Bakho abanyuliweyo oya kuze aqonde, aguquke, aphiliswe?”

> “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.

> “Umthwalo wakhe womphefumlo ngenxa kaYuda olahlekayo wawungayi kuthwalwa ngelize. Uthumo lwakhe lwalungayi kuba yinto engenasiqhamo ngokupheleleyo. Noko ke, ububi obabuphindaphindeka kwizizukulwana ezininzi babungenakususwa ngemihla yakhe. Kubo bonke ubomi bakhe wayemelwe kukuba ngumfundisi onomonde, onesibindi—umprofeti wethemba kwanangowentshabalalo. Injongo kaThixo, ekugqibeleni izalisekile, isiqhamo esipheleleyo semizamo yakhe, nesemisebenzi yabo bonke abathunywa bakaThixo abathembekileyo, sasiza kubonakala. Intsalela yayiya kusindiswa. Ukuze oku kwenzeke, izigidimi zesilumkiso nezokubongoza zazimele ukuhanjiswa kwisizwe esinemvukelo, yatsho iNkosi: ‘Kude kube yimizi ethe yabhujiswa, kungekho bani umi kuyo, Nezindlu kungekho mntu kuzo, Nelizwe lenziwe yinkangala ngokupheleleyo, Yaye iNkosi ibashenxisile abantu kude, Kube nokushiywa okukhulu phakathi kwelizwe.’ Ivesi 11, 12.

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

> “Izigwebo ezinzima ezaziza kwehlela abangaguqukiyo,—imfazwe, ukuthinjwa ekuthinjweni, uxinzelelo, ukulahlekelwa ngamandla nangodumo phakathi kweentlanga,—zonke ezi zinto zaziza kuza ukuze abo babeza kuqonda kuzo isandla sikaThixo owoniweyo bakhokelelwe ekuguqukeni. Izizwe ezilishumi zobukumkani basemantla zaziza kusasazwa kungekudala phakathi kweentlanga, nezixeko zazo zishiywe ziyinkangala; imikhosi etshabalalisayo yeentlanga ezichasayo yayiza kuhamba phezu komhlaba wazo kaninzi; kwanomYerusalem ekugqibeleni wayeza kuwa, yaye uYuda wayeza kuthinjwa asiwe ekuthinjweni; ukanti ilizwe leSithembiso lalingayi kuhlala lishiyiwe ngokupheleleyo ngonaphakade. Isiqinisekiso somthunywa wasezulwini kuIsaya sasi: ‘Kuyo kuya kubakho isishumi, Kwaye siya kubuya, sidliwe: Njengomthi we-teil, nanjengom-oki, Esisiseko sawo sikuzo, xa ziphosa amagqabi azo: Ngokunjalo imbewu engcwele iya kuba sisiseko saso.’ Indima 13.”

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

> “Esi siqinisekiso sokuzaliseka kokugqibela kwenjongo kaThixo sazisa inkalipho entliziyweni kaIsaya. Nokuba amagunya asemhlabeni azixhobisa ngokumelana noYuda? Nokuba umthunywa weNkosi adibane nenkcaso nokuchasana? UIsaya wayembonile uKumkani, uYehova wemikhosi; wayevile ingoma yeeserafi, ethi, ‘Umhlaba uphela uzaliswe bubuqaqawuli baKhe;’ wayenesithembiso sokuba izigidimi zikaYehova kuYuda ebuyela umva zaziya kuhamba kunye namandla agwebayo oMoya oyiNgcwele; yaye umprofeti waqiniswa ngenxa yomsebenzi owawuphambi kwakhe. Indima 3. Kulo lonke uthumo lwakhe olude nolunzima wayehamba ephethe inkumbulo yalo mbono. Kangangeminyaka emashumi mathandathu okanye nangaphezulu wema phambi koonyana bakaYuda njengomprofeti wethemba, esiya esiba nesibindi ngakumbi nangakumbi kwizibikezelo zakhe zoloyiso lwexesha elizayo lwebandla.” Prophets and Kings, 307–310.

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