Article

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

Incwadi kaDaniyeli - Inombolo Eyikhulu Namashumi Ayisihlanu Nesishiyagalombili

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Ukwembula Umbono: Ukuqonda Izinsuku Zokulila kuDaniyeli

Author

Jeff Pippenger

Published

March 25, 2024

Formats

PDF
Word
Song MP3

> 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 kaKoresi inkosi yasePheresiya kwembuleka into kuDaniyeli, ogama lakhe lalibizwa ngokuthi uBeliteshasari; leyo nto yayiyiqiniso, kepha isikhathi esimisiweyo sasiside; wayiqonda leyo nto, futhi wayenokuqonda kombono. Ngalezo zinsuku mina Daniyeli ngangilila amasonto amathathu apheleleyo. Angidlanga sinkwa esimnandi, akungenanga nyama nawayini emlonyeni wami, futhi angizange ngizigcobe nhlobo, kwaze kwagcwaliseka amasonto amathathu ephelele. Kwathi ngosuku lwamashumi amabili nane lwenyanga yokuqala, ngiseceleni komfula omkhulu, onguHidekeli. 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.

Phakathi kwezinsuku ezintathu nohhafu ezingokomfanekiso zeSambulo isahluko seshumi nanye, lapho ofakazi ababili befile emgwaqweni, kwembulwa “into” kuBelteshazzar. Ngaphambili wayesevele ewuqondile “umbono” (mareh), ngoba esahlukweni sesishiyagalolunye, uGabriyeli wayesevele efikile wamnika ukuqonda kombono.

> 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.

> Yebo, ngesikhathi ngisakhuluma emthandazweni, lowo muntu uGabriyeli, engangimbone embonweni ekuqaleni, esebangeleke ukuba andize ngesivinini esikhulu, wangithinta ngesikhathi somnikelo wakusihlwa. Wangazisa, wakhuluma nami, wathi: O Daniyeli, sengiphumile manje ukuba ngikunike ukuqonda nokuhlakanipha. Ekuqaleni kwezincengo zakho kwaphuma umyalo, mina sengize ukukubonisa; ngokuba uthandwa kakhulu; ngakho-ke qonda lolu daba, uqaphele 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, engangiyibonile,” uDaniyeli, “embonweni ekuqaleni,” kubhekiselwa ku-“chazon,” umbono womlando wesiprofetho, okwakukhuluma ngoGabriyeli echazela uDaniyeli umbono wemibuso yesiprofetho seBhayibheli esahlukweni sesishiyagalombili. Kodwa “umbono” uDaniyeli ayesemelwe ukuwucabangela esahlukweni sesishiyagalolunye kwakuyi-“mareh,” umbono wokubonakala. UGabriyeli wabe esenikeza uDaniyeli ukuhlaziywa komlando kwesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu 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 sesishiyagalolunye sagcwaliseka ngonyaka wokuqala kaDariyu. Lapho uBelteshazari ethi “wayenokuqonda kombono,” “ngonyaka wesithathu kaKoresi,” wayeseyiqondile iminyaka emibili “imareh,” umbono. Lokho uBelteshazari afika akuqonda “ngalezo zinsuku” zokulila kwakuyileyo “nto,” okuwukuthi igama lesiHeberu elithi “dabar,” futhi yayinde, ngoba isikhathi esimisiwe sasingu‑2,520 weminyaka.

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 wayesevele eqondile okuthile mayelana “nento,” ngoba wayegcwalisa umkhuleko kaLevitikusi amashumi amabili nesithupha esahlukweni sesishiyagalolunye, futhi lowo ngumkhuleko “wentho.” Kwaba khona ukwanda kokukhanya phezu “kwezikhathi eziyisikhombisa,” uBelteshazari afika ekuziqondeni phakathi nezinsuku ezingamashumi amabili nanye zokulila, futhi ukwanda kokukhanya phezu “kwezikhathi eziyisikhombisa,” phakathi nalezo zinsuku zokulila, kwakuyisifanekiso sokwanda kokukhanya phezu “kwezikhathi eziyisikhombisa” ngo-1856. NamaMillerite ayesevele azi “ngezikhathi eziyisikhombisa,” ngoba ayekumemezele, kodwa kwanezelwa ukukhanya okwakuzobavivinya ngqo kuleyo ndawo emlandweni wabo lapho besuka enhlanganweni yaseFiladelfiya bengena enhlanganweni yaseLawodikeya.

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.

Izinsuku zokulila zikaBelteshazzar zihambisana nomlando wesiprofetho wesikhathi lapho inhlangano yaseFiladelfiya yaguqukela enhlanganweni yaseLawodikeya ngowe-1856, bese ilandela iye ebandleni lama-Adventist laseLawodikeya ngowe-1863. Kokubili umlando kaBelteshazzar nowamaMillerite wokukhanya okwengeziwe phezu “kwezikhathi eziyisikhombisa,” kuyahambisana noguquko lwenhlangano yaseLawodikeya yengelosi yesithathu iye enhlanganweni yaseFiladelfiya yabayizinkulungwane eziyikhulu namashumi amane nane, nasezinsukwini zokulila, okungukuthi ngesikhathi sokulibala, lapho ukukhanya okwengeziwe phezu “kwezikhathi eziyisikhombisa,” kwakumelwe kwambulwe.

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.

UBheletshatsari umele kokubili isithunywa kanye nenhlangano. Ezinsukwini zokulila kwakhe isithunywa kufanele siqonde “into,” okuyiQiniso, bese sithi-ke siyethule leyo “nto” enhlanganweni, lapho uMikayeli evusa ofakazi ababili ngonyaka ka-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 lesiHeberu elithi “mareh” (umbono wokubonakala kukaKristu), uDaniyeli abonakaliswa njengoliqondayo evesini lokuqala, livezwa kane embonweni wokugcina kaDaniyeli. Kabili lihunyushwa ngokuthi “umbono,” futhi kabili ngokuthi “ukubonakala.” Ngokokuqala uDaniyeli esebenzisa leli gama evesini lokuqala, ukhomba ukuthi waqonda “umbono,” kodwa ezinye izikhombo ezintathu ziveza uDaniyeli ebhekana nombono. Evesini lesithupha, ubuso bukaKristu babunjengoku “kubonakala” kombani.

> 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.

> Ngosuku lwamashumi amabili nane lwenyanga yokuqala, ngathi ngisemaceleni omfula omkhulu, onguHidekeli, ngaphakamisa amehlo ami ngabheka; bheka, kwakukhona indoda ethile yembethe ilineni, izinkalo zayo ziboshwe ngegolide elicwengekileyo lase-Ufazi. Umzimba wayo wawunjengeberile, ubuso bayo bunjengokubonakala kombani, amehlo ayo enjengezibani zomlilo, izingalo zayo nezinyawo zayo zinjengombala wethusi eliphucuziweyo, nezwi lamazwi ayo linjengezwi lesixuku esikhulu. Mina Daniyeli ngedwa ngabona lo mbono; ngoba amadoda ayenami awuzange awubone lo mbono; kepha ukwesaba okukhulu kwehlela phezu kwawo, aze abaleka ayocasha. Ngalokho ngasala ngedwa, ngawubona lo mbono omkhulu, akwabe kusasele mandla kimi; ngoba ubuhle bami baphenduka kimi baba ukubola, angasala nginawo amandla. 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.

Kukhona elinye igama lesiHeberu elihunyushwa ngokuthi “umbono,” esizolikhuluma ngemva kokuba sesibeke obala ezinye izici zegama lesiHeberu elithi “mareh.” Emavesini andulelayo, igama elithi “ukubonakala” yilona gama lesiHeberu elithi “mareh.” Yilo lelo gama elihunyushwe ngokuthi “umbono” evesini leshumi nesithupha. Evesini leshumi nesithupha, umbono kaKristu wenze uDaniyeli wadabuka.

> 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.

> Futhi, bheka, okunjengesimo samadodana abantu kwathinta izindebe zami; ngase ngivula umlomo wami, ngakhuluma, ngathi kulowo owayemi phambi kwami: O nkosi yami, ngenxa yombono izinhlungu zami ziphendukele phezu kwami, futhi angisabambanga mandla. 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 lesiHebheru elihunyushwe ngokuthi “ubuhlungu” lisho isibambo somnyango esijikayo, futhi “umbono” wokubonakala kukaKristu uDaniyeli awubona kulelo vesi wajika njengesibambo. “Isibambo esijikayo” esiphrofethweni simelela iphuzu lokuguquka.

> “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.

> “Kukhona izifundo okufanele zifundwe emlandweni wesikhathi esedlule; futhi ukunakwa kubhekiswa kuzo, ukuze bonke baqonde ukuthi uNkulunkulu usebenza ngendlela efanayo manje njengoba ebelokhu enza. Isandla saKhe siyabonakala emsebenzini waKhe naphakathi kwezizwe manje, ngendlela efanayo ncamashi njengoba bekulokhu kunjalo selokhu ivangeli laqala ukumemezelwa ku-Adamu e-Edene.

> “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.

> “Kukhona izikhathi eziyizindawo zokujika emlandweni wezizwe nowebandla. Ekuphatheni kukaNkulunkulu, lapho lezi zinkinga ezahlukene zifika, ukukhanya kwaleyo nkathi kuyaphiwa. Uma samukelwa, kuba khona ukuqhubekela phambili ngokomoya; uma senqatshwa, kulandela ukuwohloka ngokomoya nokuphihlizeka komkhumbi. INkosi ezwini layo ivule umsebenzi ohlaselayo wevangeli njengoba uye waqhubekiswa esikhathini esedlule, futhi uyakuba njalo nasesikhathini esizayo, kuze kufike empini yokugcina, lapho izinhlangano zikaSathane ziyokwenza ukuhamba kwazo kokugcina okumangalisayo.” 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 nesithupha imelela inguquko ebalulekile emlandweni uBelteshazari awumelelayo. Iyinguquko ebalulekile kukho kokubili uphondo lweRiphabhulikhi (isizwe) nophondo lwamaProthestani (ibandla). Imele inhlekelele, futhi imele iphuzu lapho kunikezwa khona ukukhanya okukhethekile kwalowo mlando. Uguquko olubalulekile kuDaniyeli lwenzeka ngesikhathi uDaniyeli “ethintwa,” okwesibili ezikhathini ezintathu. UDaniyeli wayezothintwa kathathu, futhi ngesikhathi ethintwa okwesibili, kwaba yinguquko ebalulekile kuDaniyeli, futhi leyo nguquko ebalulekile yayiyeyesibili ezikhathini ezintathu uDaniyeli abona 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.

> Futhi, bheka, othile owayefana nokufana kwamadodana abantu wathinta izindebe zami; ngase ngivula umlomo wami, ngakhuluma, ngathi kulowo owayemi phambi kwami: O nkosi yami, ngombono usizi lwami luphendukele phezu kwami, futhi angisagcinanga mandla. Daniyeli 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.

Sizobhekana maduzane nalokhu kuthintwa kathathu. Ngokokuqala kwezikhathi ezine lapho igama elithi “mareh” lisetshenziswa nguDaniyeli, kwaba wubufakazi bakhe bokuthi wayewuqonda umbono; kanti izikhombo ezintathu zokugcina zikhomba okwabonwa nguye ngesikhathi ebona ngokoqobo ukubonakala. Ngokwesithathu lapho ekhomba umbono wokubonakala, kusevesini leshumi nesishiyagalombili, lapho ethintwa khona okwesithathu.

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

> Kwase kufika futhi, kwangithinta othile owayenjengokubonakala komuntu, wanginika amandla. 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.

Ekuthintweni kwesibili, evesini leshumi nesithupha, okuyisikhombo sesibili embonweni we-“marah”, amandla akhe ayaphela, kodwa ekuthintweni kwesithathu, amandla akhe ayabuyiselwa. Evesini leshumi, eleshumi nesithupha, neleshumi nesishiyagalombili uDaniyeli uyathintwa. Evesini lesithupha, uDaniyeli ubona ukubonakala kukaKristu, bese kuba nguGabriyeli, kuthi evesini leshumi, uGabriyeli athinte 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.

> Ngase ngiphakamisa amehlo ami, ngabheka; bheka, kwakukhona umuntu othile embethe ilineni, okhalweni lwakhe kuboshwe igolide elimsulwa lase-Ufaz; nomzimba wakhe wawunjengeberili, nobuso bakhe bunjengokubonakala kombane, namehlo akhe enjengezibani zomlilo, nezingalo zakhe nezinyawo zakhe zifana ngombala nethusi elikhazimulisiwe, nezwi lamazwi akhe linjengezwi lesixuku esikhulu. Mina Daniyeli ngedwa ngabona lo mbono; ngokuba amadoda ayenami awubonanga lo mbono; kodwa ukwesaba okukhulu kwehlela phezu kwawo, aze abaleka ayocasha. Ngalokho ngasala ngedwa, ngawubona lo mbono omkhulu, akwase kusala mandla kimi; ngokuba ubuhle bami baphenduka ngaphakathi kwami baba ngukonakala, angasala 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.

> Kepha ngezwa izwi lamazwi akhe; kwathi lapho ngizwa izwi lamazwi akhe, ngawela ebuthongweni obukhulu ngobuso bami, ubuso bami bubheke phansi. Futhi bheka, isandla sangithinta, sangimisa ngamadolo ami nasezintendeni zezandla zami. Wayesethi kimi: O Daniyeli, wena muntu othandwa kakhulu, qonda amazwi engiwakhuluma kuwe, usukume ume uqonde; ngokuba manje ngithunyelwe kuwe. Kwathi esekhulume leli zwi kimi, ngema ngiqhaqhazela. Wayesethi kimi: Ungesabi, Daniyeli; ngokuba kusukela ngosuku lokuqala owabeka ngalo inhliziyo yakho ekuqondeni nasekuzithobeni phambi kukaNkulunkulu wakho, amazwi akho azwakala, mina ngize ngenxa yamazwi akho. Kodwa inkosana yombuso wasePheresiya yangimelana izinsuku ezingamashumi amabili nanye; kodwa bheka, uMikayeli, omunye wezikhulu ezinkulu, weza ukungisiza; mina ngasala lapho kanye namakhosi asePheresiya. Manje ngize ukuzokuqondisa okuzokwehlela abantu bakho ezinsukwini zokugcina; ngokuba umbono usezaqhubeka izinsuku eziningi. Daniyeli 10:5–14.

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

Khona-ke evesini leshumi nesithupha, uDaniyeli uthintwa okwesibili, lapho 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.

> Kwathi esekhulume lawo mazwi kimi, ngabhekisa ubuso bami emhlabathini, ngaba isimungulu. Futhi, bheka, othile onjengokufana kwamadodana abantu wathinta izindebe zami; ngase ngivula umlomo wami, ngakhuluma, ngathi kulowo owayemi phambi kwami: O nkosi yami, ngenxa yombono izinhlungu zami ziphendukele phezu kwami, futhi angisasele namandla. Ngokuba inceku yale nkosi yami ingakhuluma kanjani nale nkosi yami na? Ngokuba mina, masinyane nje akusasele mandla kimi, futhi akusekho kuphefumula okusele kimi. Danieli 10:15–17.

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

Khona-ke uDaniyeli uyathintwa okwesithathu, lapho kubonakala uGabriyeli, hhayi uKristu.

> 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.

> Kwase kubuya futhi kwangithinta owayenokubonakala okunjengokomuntu, wanginika amandla. Wathi, O muntu othandwa kakhulu, ungesabi; ukuthula makube kuwe; qina, yebo, qina. Kwathi esakhuluma kimi, ngaqiniswa, ngathi, Inkosi yami ayikhulume; ngokuba ungiphe amandla. Wayesethi, Uyakwazi yini ukuthi ngizele wena ngani na? Manje sengizobuyela ukuyolwa nenkosi yasePheresiya; futhi lapho sengiphumile, bheka, inkosi yaseGrisi iyakuza. Kepha ngiyakukubonisa okulotshiwe embhalweni weqiniso; futhi akakho noyedwa omi nami kulezi zinto, ngaphandle kukaMikayeli inkosi 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 uyathintwa kathathu, futhi ngesikhathi sokuqala nesesithathu uthintwa yingelosi uGabriele. Okwesibili ethintwa, uthintwa nguKristu. UDaniyeli wasebenzisa igama elifanayo lesiHeberu izikhathi ezine, kodwa okokuqala kulezo zikhathi ezine, evesini lokuqala, wayeveza ukuthi wayeliqonda “umbono.” Ukuqonda iqiniso kubalulekile, kodwa akufani nokulizwa iqiniso ngokuhlangenwe nakho, njengoba kwenzeka kuye kwezinye izikhathi ezintathu.

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.

Kwathi lapho izinsuku zikaDaniyeli zokulila seziphelile wanikwa isipiliyoni sombono, ayesevele enokuqonda kwawo ngaphambi kokuba izinsuku zokulila kwakhe ziphele. Lesi sipiliyoni sakhiwa izinyathelo ezintathu, ezimelelwa ukuthintwa okuthathu. Ukuthinta kokuqala nokokugcina kwenziwa nguGabriyeli, kanti ukuthinta okuphakathi kwenziwa nguKristu. Ukuthinta kokuqala nokokugcina kwakuyizinhlamvu zokuqala nezokugcina zohlamvu lwesiHebheru. Kuleso sinyathelo sesibili, uDaniyeli uyaqaphela isimo sakhe njengomoni ovukelayo maqondana neNkosi yakhe; ngakho-ke ukuthinta okuphakathi kumelela ukuvukela, njengoba kumelelwa uhlamvu lweshumi nantathu lohlamvu lwesiHebheru.

> “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 uPetru wayengasenandaba ngemikhumbi noma ngomthwalo wayo. Lesi simangaliso, ngaphezu kwanoma yisiphi esinye ayekade esibonile, sasiyisibonakaliso samandla kaNkulunkulu kuye. KuJesu wabona Lowo owayebambe yonke imvelo ngaphansi kokulawula kwaKhe. Ukuba khona kobuNkulunkulu kwambulula ukungcwele kwakhe okungenakho. Uthando lwakhe ngoMphathi wakhe, ihlazo ngenxa yokungakholwa kwakhe siqu, ukubonga ngenxa yokuzithoba kukaKristu, ngaphezu kwakho konke, umuzwa wokungcola kwakhe phambi kobumsulwa obungapheli, kwamnqoba. Ngesikhathi abangane bakhe besaqinisa okwakusenethini, uPetru wawa ezinyaweni zoMsindisi, ememeza, ‘Suka kimi; ngokuba ngingumuntu 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.

> “Kwaba yibo kanye ubukhona obufanayo bobungcwele bobuNkulunkulu obabangela ukuba umprofethi uDaniyeli awe phansi njengofileyo phambi kwengelosi kaNkulunkulu. Wathi, ‘Ubuhle bami baphenduka kimi baba ukubola, angasala namandla.’ Kanjalo nalapho u-Isaya ebona inkazimulo yeNkosi, wamemeza wathi, ‘Maye kimi! ngokuba ngibhujisiwe; ngokuba ngingumuntu onezindebe ezingcolileyo, ngihlezi phakathi kwabantu abanezindebe ezingcolileyo; ngokuba amehlo ami abonile iNkosi, uJehova Sebawoti.’ Daniyeli 10:8; Isaya 6:5. Ubuntu, kanye nobuthakathaka nesono sabo, babekwa baqhathaniswa nokuphelela kobuNkulunkulu, futhi wazizwa eswele ngokuphelele futhi engengcwele. Kanjalo kube njalo kubo bonke abanikezwe ukubona ubukhulu nobukhosi bukaNkulunkulu.”

> “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.

> “UPetru wamemeza wathi, ‘Suka kimi; ngokuba ngingumuntu oyisoni;’ nokho wanamathela ezinyaweni zikaJesu, ezwa ukuthi wayengenakwahlukaniswa Naye. UMsindisi waphendula wathi, ‘Ungesabi; kusukela manje uzakubamba abantu.’ Kwaba ngemva kokuba u-Isaya esebonile ubungcwele bukaNkulunkulu nokungafaneleki kwakhe uqobo lapho aphathiswa khona umlayezo wobuNkulunkulu. Kwaba ngemva kokuba uPetru eholelwe ekuzideleni nasekuthembeleni emandleni obuNkulunkulu lapho amukela khona ubizo lomsebenzi wakhe 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” ungumbono wokubonakala kukaKristu, kodwa ingelosi uGabriyeli imelwe ngesikhathi sesibili nesesine lapho uDaniyeli asebenzisa khona leli gama. Ngokokuqala kwaba yisitatimende sokuthi uBheletshatsari waqonda umbono, kodwa ezintathu zokugcina zimelela uDaniyeli ehlangabezana nombono. Kuzo lezo zikhathi ezintathu uDaniyeli ehlangabezana nombono, ubuye futhi athintwe.

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.”

Isikhathi sokuqala athintwa ngaso nguGabriyeli kwakungemva kokuba esebonile ukubonakala kukaKristu okhazinyulisiwe, futhi lokho okwamehlela kwamshiya “ebuthongweni obukhulu ngobuso bami, nobuso bami bubheke phansi.” Umbono wawuveze ukwahlukaniswa, ngoba labo ababekanye naye “ababonanga umbono; kodwa ukubhudla okukhulu kwabafikela, baze babaleka bayocasha.” Ekudumazekeni kokuqala, uJeremiya “wahlala yedwa, ngenxa yesandla sikaNkulunkulu,” kanti kuBelteshazari “akwasala mandla” “ngokuba” “ukukhazimula” kwakhe “kwaguquka kimi kwaba ukubola, futhi” “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.

Kwathi lapho uGabriyeli emthinta okokuqala, uGabriyeli wase embeka uDaniyeli ngamadolo akhe nasezintendeni zezandla zakhe. Wabe esemyalela uDaniyeli ukuba aqonde amazwi ayewakhuluma nokuba asukume, akwenzayo, nakuba wayethuthumela. UGabriyeli wase enikeza uDaniyeli incazelo eningiliziwe yalokho okwakwenzekile phakathi kwezinsuku ezingamashumi amabili nanye zokukhala kukaDaniyeli. Wachaza ukuthi, ngemva kokulwa namakhosi asePheresiya izinsuku ezingamashumi amabili nanye, uMikayeli wehlela evela ezulwini ukuba angene empini, kwase kuthi uGabriyeli eze ukuphendula imithandazo kaDaniyeli nokumchazela “okuyakwehlela abantu bakho ezinsukwini zokugcina.” Lapho uMikayeli ehla evela ezulwini, uGabriyeli wathunywa ukuba achazele uDaniyeli izinsuku zokugcina.

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.

Incazelo kaGabriyeli yanikezwa uDaniyeli ekupheleni kwezinsuku ezingamashumi amabili nanye zokulila, okuyinto, ekusetshenzisweni komugqa phezu komugqa kweSambulo isahluko seshumi nanye, emelela isikhathi lapho uHezekeli esahlukweni samashumi amathathu nesikhombisa eyalwa khona kabili ukuba aprofethe emathanjeni afileyo, ukuze avuse abaprofethi ababili emathuneni abo. Lokhu kwenzeka lapho uMikayeli ehla evela ezulwini futhi evusa umzimba kaMose, ngesikhathi enqaba ukuxoxisana noSathane encwadini kaJude. UDaniyeli usazophinde athintwe kabili ngemva kokuba uGabriyeli esemnike umbono ophelele wezinsuku zokulila.

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.”

Ngemva kokuba uGabriyeli eseqedile, uDaniyeli “wabhekisa ubuso bakhe emhlabathini, waba yisimungulu”; kwathi-ke uKristu uqobo “wathinta” “izindebe” zikaDaniyeli, uDaniyeli “wavula” “umlomo wakhe, wakhuluma, wathi kulowo owayemi phambi kwami, O nkosi yami, ngenxa yombono usizi lwami lungiphendukelele, futhi angisagcinanga mandla. Ngokuba inceku yale nkosi yami ingakhuluma kanjani nale nkosi yami na? ngokuba mina, masinyane kwase kungasekho mandla asele kimi, futhi akukho kuphefumula okusele kimi.”

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.

Okuhlangenwe nakho kokubona nokukhuluma noKristu kuthobisa uDaniyeli kuze kube othulini. Waba yisimungulu, futhi wayeyohlala enjalo ukuba uKristu wayengathintanga izindebe zakhe, njengoba nezindebe zika-Isaya zathintwa yilahle elivela e-altare.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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.

> “Ngenkathi u-Isaya ebona lesi sambulo senkazimulo nobukhosi beNkosi yakhe, wagajwa umuzwa wokuhlanzeka nobungcwele bukaNkulunkulu. Yeka ukuthi kwakubukhali kangakanani ukwehluka phakathi kokuphelela okungenakulinganiswa koMdali wakhe, nendlela yesono yalabo okwase kuyisikhathi eside, kanye naye, bebalwa phakathi kwabantu abakhethiweyo bakwa-Israyeli nabakwaJuda! ‘Maye kimi!’ kukhala yena; ‘ngoba ngichithiwe; ngokuba ngingumuntu onezindebe ezingcolileyo, futhi ngihlala phakathi kwabantu abanezindebe ezingcolileyo: ngokuba amehlo ami abonile iNkosi, uJehova Sebawoti.’ Ivesi 5. Emile, kungathi kunjalo, ekukhanyeni okuphelele kobukhona bukaNkulunkulu phakathi kwendawo engcwele yangaphakathi, waqonda ukuthi uma eshiywe ekungapheleleni nasekunganeleni kwakhe, wayengeke nhlobo akwazi ukufeza umsebenzi ayebizelwe wona. Kodwa kwathunyelwa iserafi ukuba imkhulule ekuhluphekeni kwakhe futhi imlungiselele umsebenzi wakhe omkhulu. Ilahle eliphilayo elivela e-altare labekwa ezindebeni zakhe, kuhambisana nala mazwi, ‘Bheka, lokhu sekuthintile izindebe zakho; nobubi bakho bususiwe, nesono sakho sihlanziwe.’ Khona-ke izwi likaNkulunkulu lazwakala lithi, ‘Ngizothuma bani, futhi ubani oyakusihambela na?’ u-Isaya waphendula wathi, ‘Nangu mina; ngithume.’ Amavesi 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.

> “Isivakashi sasezulwini sayala isithunywa esasimilindile, sathi, ‘Hamba, utshele lesi sizwe uthi, Yizwani nokuyizwa, kodwa ningaqondi; Futhi nibone nokubona, kodwa ningaqapheli. Yenza inhliziyo yalesi sizwe ibe nqundu, wenze izindlebe zabo zibe lukhuni, uvale amehlo abo; funa babone ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo, baphenduke, baphiliswe.’ Amavesi 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 womprofethi wawucacile; kwakufanele aphakamise izwi lakhe ekuphikisaneni nobubi obabubusile. Kodwa wayesaba ukuwuthatha lo msebenzi engenasiqinisekiso esithile sethemba. ‘Nkosi, kuze kube nini na?’ kubuza yena. Ivesi 11. Akekho yini phakathi kwabantu Bakho abakhethiweyo oyoke aqonde, aphenduke, futhi aphulukiswe?”

> “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 womphefumulo wakhe ngenxa yakwaJuda elahlekayo wawungayikuthwalwa ngeze. Umsebenzi wakhe wawungeke ube yize ngokuphelele. Nokho ububi obabukhula buphindaphindeka izizukulwane eziningi babungeke bususwe ezinsukwini zakhe. Kuyo yonke impilo yakhe kwakumelwe abe ngumfundisi onesineke, onesibindi—umprofethi wethemba kanye nowesahlulelo. Injongo kaNkulunkulu eyayizogcina ifezekile, izithelo ezigcwele zemizamo yakhe, kanye nezokusebenza kwazo zonke izithunywa zikaNkulunkulu ezithembekileyo, kwakuyobonakala. Insali yayiyakusindiswa. Ukuze lokhu kufezeke, izigijimi zesixwayiso nezokunxusa kwakumelwe zilethwe esizweni esihlubukayo, iNkosi yamemezela yathi: ‘Kuze kube yilapho imizi ichithwa ingenamuntu ohlala kuyo, Nezindlu zingasenamuntu, Nezwe lichithwa ngokupheleleyo, INkosi isisusile abantu yabayisa kude, Futhi kube khona ukulahlwa okukhulu phakathi kwezwe.’ 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.

> “Izahlulelo ezinzima ezazizokwehlela abangaphenduki,—impi, ukuthunjwa, ukucindezelwa, ukulahlekelwa amandla nodumo phakathi kwezizwe,—konke lokhu kwakuzakuza ukuze labo ababeyobona kukho isandla sikaNkulunkulu ocatshile bathonyelwe ukuba baphenduke. Izizwe eziyishumi zombuso wasenyakatho zase zizohlakazelwa ngokushesha phakathi kwezizwe, nemizi yazo ishiywe incithakalo; amabutho abhubhisayo ezizwe ezinobutha ayezocekela izwe lazo phansi kaningi futhi kaningi; ngisho neJerusalema ekugcineni laliyokuwa, futhi uJuda wayeyothunjwa; nokho iZwe Lesithembiso lalingayikushiywa ngokuphelele kuze kube phakade. Isiqinisekiso sesivakashi sasezulwini ku-Isaya sasisithi: ‘Kuyo kuyakuba okweshumi, Kubuye, kudliwe: Njengesihlahla se-teil, nanjengesihlahla se-okhi, Okusaseleyo kuso, lapho seliwisile amaqabunga aso: Kanjalo imbewu engcwele iyakuba yinsalela yaso.’ Ivesi 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.

> “Lesi siqinisekiso sokugcwaliseka kokugcina kwenjongo kaNkulunkulu saletha isibindi enhliziyweni ka-Isaya. Bekuyini uma amandla asemhlabeni ezihlela ukumelana noJuda na? Bekuyini uma isithunywa seNkosi sihlangana nokuphikiswa nokwenqatshwa na? U-Isaya wayeyibonile iNkosi, uJehova Sebawoti; wayewuzwile umculo wamaserafi, ‘Umhlaba wonke ugcwele inkazimulo yaKhe;’ wayenesithembiso sokuthi imiyalezo kaJehova eya kuJuda ohlubukayo yayiyohambisana namandla oMoya oNgcwele aletha ukulahlwa yicala; futhi umprofethi waqiniselwa umsebenzi owawuphambi kwakhe. Ivesi 3. Kuyo yonke inkonzo yakhe ende nenesicefe waphatha kanye naye inkumbulo yalo mbono. Iminyaka engamashumi ayisithupha noma ngaphezulu wema phambi kwabantwana bakwaJuda njengomprofethi wethemba, eba nesibindi ngokwengeziwe, njalo ngokwengeziwe eziprofethweni zakhe zokunqoba kwesikhathi esizayo kwebandla.” Prophets and Kings, 307–310.

Back to Articles