In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Ar sapit y degvet pennad, Daniel a vez stoket teir gwech, hag an teir stok-se a glot gant an teir gwech ma ra Daniel e-unan anavezout ar “mareh”, ar weledigezh. Ar gentañ hag an diwezhañ gwech ma teuas war wel e oa Gabriel, kelaouour Diskuliadur Jezuz-Krist. Gabriel eo an hini a gemer ar gemennadenn digant Krist, a oa bet roet dezhañ gant an Tad, hag a zegas anezhi d’ar profed, a rank he c’has d’an ilizoù.

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 10:21.

Men mwen va montre w sa ki ekri nan liv verite a; e pa gen pèsonn ki kanpe ansanm avè m nan bagay sa yo, eksepte Mikaèl, chèf nou an. Daniel 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Jibreel wuxuu og yahay inuu yahay makhluuq la abuuray, waana sababta uu si toos ah Yooxanaa ugu wargeliyey inuusan isaga caabudin kitaabka Muujintii.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

At doon ay nagpatirapa ako sa kaniyang paanan upang sambahin siya. At sinabi niya sa akin, Huwag mong gawin iyan: ako ay kapuwa mo alipin, at ng iyong mga kapatid na may patotoo ni Jesus: sambahin mo ang Diyos: sapagkat ang patotoo ni Jesus ay siyang diwa ng hula. Apocalipsis 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Le disciple de la prophétie doit donc comprendre que la raison pour laquelle Gabriel déclare qu’il n’y a au-dessus de lui personne, en rapport avec ce qui « est écrit dans l’Écriture de vérité », répond à un dessein prophétique précis. Lorsqu’il affirme que seul Christ comprend les Écritures mieux que lui-même, il désigne Christ comme « Michel, votre prince ». Mais Michel n’est pas seulement un prince, il est l’archange.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Por Mikael, hovedengelen, da han stred med djevelen og tviste om Moses’ legeme, våget ikke å fremføre en spottende anklage mot ham, men sa: Herren refse deg. Judas 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Le tre tocchi sono dunque tutti tocchi angelici, e le tre volte in cui Daniele sperimenta la “mareh”, la visione, essa è angelica. La terza volta che Daniele viene toccato, ciò avviene perché sia rafforzato, poiché in precedenza, al secondo tocco, aveva perduto la sua forza.

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. Daniel 10:18–20.

Ensuite, celui qui avait l’apparence d’un homme me toucha de nouveau et me fortifia. Il me dit : Homme bien-aimé, ne crains point ; que la paix soit avec toi. Prends courage, prends courage. Lorsqu’il m’eut parlé, je repris des forces et je dis : Que mon seigneur parle, car tu m’as fortifié. Il me dit alors : Sais-tu pourquoi je suis venu vers toi ? Maintenant je m’en retourne pour combattre le prince de la Perse ; et quand je partirai, voici, le prince de la Grèce viendra. Daniel 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

ဂါဗြေလသည် ဒံယေလအား “နောက်ဆုံးကာလများ၌ သင်၏လူမျိုးအပေါ် အဘယ်အရာကျရောက်မည်ကို သင်နားလည်စေခြင်းငှာ” မိမိသည် “ရောက်လာခဲ့” သည်ဟု သတိပေးပြန်ဆိုသည်။ ထိုသို့ဆိုရာတွင် သူက ဒံယေလအား “ငါသည် သင့်ထံသို့ အဘယ်ကြောင့် ရောက်လာသည်ကို သင်သိသလော” ဟု မေးခဲ့သည်။ နောက်ဆုံးကာလများအကြောင်း ဒံယေလအား မိမိသင်ကြားပေးခဲ့သည့်အရာနှင့် ကိုက်ညီစွာ၊ ထို့နောက် ဂါဗြေလက မိမိသည် “ပါရှားမင်းသားနှင့် စစ်တိုက်ရန် ပြန်သွားမည်။ ငါထွက်ခွာသွားသောအခါ၊ ဂရိမင်းသားသည် လာလိမ့်မည်” ဟု ဆိုသည်။ ထို့နောက် သူသည် အခန်းကြီး ၁၁ ၏ ပရောဖက်ပြုချက်ဆိုင်ရာ ဇာတ်ကြောင်းကို စတင်ပြီး၊ ၎င်းသည် နောက်ဆုံးကာလများ၌ တစ်သိန်းလေးသောင်းလေးထောင်အပေါ် ကျရောက်မည့်အရာများကို ဖော်ပြထားသည်။ ထိုပရောဖက်ပြုချက်ဆိုင်ရာ ဇာတ်ကြောင်းကို “ပါရှားမင်းသား” နှင့် “ဂရိမင်းသား” တို့နှင့် ဖြစ်ပွားသော တိုက်ပွဲ၏ အခြေအနေဘောင်အတွင်း၌ ထားရှိထားသည်။

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

A historia real entre Ciro, o Grande, e Alexandre, o Grande, abrangeu mais de duzentos anos. Mas, no grande terremoto de Apocalipse, capítulo onze, os movimentos finais são rápidos; e, tão logo o sexto reino é conquistado pelo rei do norte falsificado, o sétimo reino, os dez reis, representados pela Grécia, imediatamente concorda em entregar o seu reino à besta.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Na ko tisa, “mareh” kikite na vakayagataki vakavitu ena wase tini ni ivola i Taniela. Keitou sa dikeva e va vei ira na vitu oqori, ka vakadewataka ni imatai ni kena vakamacalataki sai koya ni kilai koya o Taniela ni bera na ikatolu ni yabaki i Koyaresi ni sa kila oti na kikite. Ena tolu na kena vakamacalataki tarava, na tolu na tarai ena dua yadua na kikite e vakatakila na veika e lako curuma o Taniela ni sa yadra cake mai na nona tagi ni rua na kalou ka dua na siga. Na nona yadra cake ni vakabulabulataki vou e tauyavutaki ena iwalewale tolu-na-kalawa ni kosipeli tawamudu, ka vakatakarakarataki na tolu na kalawa oqori ena agilosi, e dina ga ni kalawa naba rua o Maikeli na Agilosi Levu, o Koya ga ka vakaturi Mosese mai na mate, ka vakadewataki koya ki lomalagi.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

तीन अन्य स्थानों पर, जहाँ “vision” शब्द अध्याय दस में पाया जाता है, वह “mareh” नहीं है, बल्कि “marah” है। “Marah,” “mareh” का स्त्रीलिंग रूप है। इसका अर्थ है एक दर्शन, और कार्यकारक अर्थ में एक “दर्पण” या “आईना”। इसकी परिभाषा की कुंजी यह है कि यह “कार्यकारक” है। यह “the appearance” का दर्शन है, परन्तु अपने लिंग में भिन्न होने के कारण एक भिन्न भविष्यवाणी-संदेश की पहचान कराता है। अपनी परिभाषा के अनुसार “दर्पण” यह संकेत करता है कि जो लोग उस दर्शन को देखते हैं, वे किसी प्रकार का प्रतिबिंब देखते हैं। शब्द का यही तत्व “कार्यकारक” है। “Marah” के सन्दर्भ में एक कार्यकारक शब्द की परिभाषा अत्यन्त गहन है।

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Le terme « causatif » se rapporte à la notion de causalité ou à l’action de faire advenir quelque chose. En linguistique, plus précisément dans la morphologie verbale, la forme causative est une construction grammaticale qui indique que le sujet d’un verbe amène une autre personne ou une autre chose à accomplir l’action décrite par le verbe. Par exemple, en anglais, le verbe « to read » devient causatif lorsque l’on dit « to make someone read ». Ici, le sujet fait en sorte qu’une autre personne accomplisse l’action de lire.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Het causatieve vormtype duidt aan dat het onderwerp verantwoordelijk is voor het teweegbrengen van de door het werkwoord beschreven handeling. “Causatief” verwijst naar de wijze waarop een handeling of gebeurtenis wordt veroorzaakt om plaats te vinden. In de drie gevallen waarin Daniël het Hebreeuwse woord “marah” gebruikt, bewerkt het aanschouwde visioen dat de beschouwer veranderd wordt naar het beeld dat hij aanschouwt.

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 (mareh) 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 (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 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. Daniel 10:4–9.

وفي اليوم الرابع والعشرين من الشهر الأول، إذ كنتُ عند جانب النهر العظيم، وهو حدِّاقل؛ رفعتُ عينيَّ ونظرتُ، وإذا برجلٍ واحدٍ لابسٍ كتانًا، وحقواه منطَّقتان بذهب أوفاز الإبريز: وكان جسده أيضًا كالزبرجد، ووجهه كمنظر (mareh) البرق، وعيناه كمصباحي نار، وذراعاه ورجلاه كتلألؤ النحاس المصقول، وصوت كلامه كصوت جمهور. وأنا دانيال وحدي رأيتُ الرؤيا (marah): وأما الرجال الذين كانوا معي فلم يروا الرؤيا (marah)؛ ولكن وقعت عليهم رعدة عظيمة، فهربوا ليختبئوا. فبقيتُ أنا وحدي، ورأيتُ هذه الرؤيا العظيمة (marah)، ولم تبقَ فيَّ قوة: إذ تحوَّل بهائي فيَّ إلى فساد، ولم أحتفظ بقوة. وسمعتُ صوت كلامه؛ ولما سمعتُ صوت كلامه، كنتُ في سباتٍ عميقٍ على وجهي، ووجهي نحو الأرض. دانيال 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

二十一日の嘆きの期間の終わりに、これは終わりの日において二人の証人が町の大路に死んでいる三日半に対応するのであるが、ダニエルは突如としてキリストの現れを見るようにさせられ、その現れは「稲妻のような姿（mareh）」である。黙示録第十一章の三日半の終わりにおけるその出来事は、分離を生じさせる。というのは、「ダニエルと共にいた人々」は「その幻（marah）を見なかった」が、「大いなる震えが彼らの上に臨んだので、彼らは身を隠すために逃げ去った。それゆえ」ダニエルは「ただひとり残された」のであり、また「私と共にいた人々はその幻（marah）を見なかったが、大いなる震えが彼らの上に臨んだので、彼らは身を隠すために逃げ去った」のである。

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Die Erscheinung, die Daniel sah, als er allein war, war die weibliche, ursächliche Erscheinung, die Daniel in das Bild der Erscheinung verwandelte. Die Verwandlung wurde dadurch vollzogen, dass Daniels menschliche Kraft von ihm genommen und seine Anmut in Verderbnis verwandelt wurde.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

“해 soul이 거하며 그를 통하여 활동하는 바로 그 육체는 주님의 것이다. 우리는 살아 있는 기계의 어느 한 부분도 소홀히 할 권리가 없다. 살아 있는 유기체의 모든 부분은 주님의 것이다. 우리 자신의 신체적 유기체에 대한 지식은 모든 지체가 의의 도구로서 하나님을 섬겨야 함을 우리에게 가르쳐야 한다.

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

“Isol God tas yeddi ad isers tayri n temẓi n wul n umdan. Ur nezmir ara ad nekkes iman‑nneɣ. Ur nezmir ara ad nales talalit n yimannen‑nneɣ. Deg iɣallen igenwanen ur d‑ttwasleɣ ara usefru iqqaren: I nekk iḥemlen iman‑is, i yesseɣslen iman‑is, i yesnujjen iman‑is, i nekk ad tili tgemmi d ccrif, lbaraka d usenqed. Maca aya d asentel agejdan n usefru i d‑ttwasleɣen aṭas dagi deg umaḍal. Ur ssinen ara acu yebɣa ad tili d ameẓyan n wul d amcic; yerna ur bɣin ara ad ssinen aya, ma zemren ad t‑ḥebsen. Lɛinǧil merra yebna ɣef uselmed seg Krist, tamcict‑is d tmeẓyant‑is n wul.”

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

« Qu’est-ce que la justification par la foi ? C’est l’œuvre de Dieu qui abat dans la poussière la gloire de l’homme et qui fait pour l’homme ce qu’il n’est pas en son pouvoir de faire pour lui-même. » Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

L’expérience de la justification par la foi est l’œuvre de Dieu consistant à abaisser la gloire de l’homme jusque dans la poussière. La vision qui fit fuir les hommes qui étaient avec Daniel était la vision féminine « causative » de l’apparition du Christ, et immédiatement après que la propre justice de Daniel eut été abaissée dans la poussière, les trois attouchements angéliques furent appliqués, lesquels donnèrent finalement à Daniel la force de porter le message.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

In 1888, stieġel l-anġlu qawwi bil-messaġġ tal-ġustifikazzjoni bil-fidi, kif ippreżentat mill-Anzjani Jones u Waggoner. Dak l-istess anġlu nnifsu reġa’ niżel fil-11 ta’ Settembru, 2001, bl-istess messaġġ eżatt tal-ġustifikazzjoni bil-fidi. Dan immarka l-bidu tas-siġillar tal-mija u erbgħa u erbgħin elf. Fit-tmiem tas-siġillar tal-mija u erbgħa u erbgħin elf, il-messaġġ tal-bidu jiġi ripetut, għax Ġesù dejjem juri t-tmiem ta’ ħaġa permezz tal-bidu ta’ ħaġa.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

Ngei August 11, 1840, denselben Engel hiabkema und huet ufanga die drei Schritte, wo vollführt worda sind von 1840 bis 1844. Diese drei Schritte hend agfanga mit dr Bevollmächtigung vom erste Engel am August 11, 1840, mit dr Aakunft vom zweite Engel am April 19, 1844, und mit dr Aakunft vom dritte Engel am October 22, 1844. Diese Gschicht het d’Hiabkunft vom erste vo drei Engel am September 11, 2001, vorbildet, worauf dr zweite Engel bi dr Enttäuschig vom July 18, 2020, gfolgt isch, und das schliesst mit dr Aakunft vom dritte Engel bi em bald kommende Sonntagsgesetz.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

في ختام ذلك التاريخ، عندما ينزل ميخائيل ليقيم موسى وإيليا بعد ثلاثة أيام ونصف من الموت في الشوارع، كما هو مُصوَّر في رؤيا الإصحاح الحادي عشر، وكما هو مُمثَّل أيضًا في واحد وعشرين يومًا من نوح دانيال، ينزل المسيح مرة أخرى. وهو أولًا يعرض رؤيا مجده، تلك الرؤيا التي تُمرِّغ مجد الإنسان في التراب وتُحدث انفصالًا. وحين يكون دانيال في التراب، وبعد أن يكون قد تغيَّر من جراء التحديق في الرؤيا المؤنثة «السببية»، يلمسه جبرائيل للمرة الأولى، ويُقيمه على قدميه المرتعشتين.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Ar c’houlz-se e tiskenn Mikael an Arc’hael da “adsav-bevaat Moizez” ha bezañs e stok ouzh Daniel evit an eil gwech, o lezel anezhañ hep nerzh dre bezañ trec’het gant gwirvoud bezañs e oa o komz e gwirionez ouzh e Aotrou. Neuze e teu Gabriel hag e stok outañ evit an trede gwech, hag e nerzh anezhañ evit al labour da vezañ arouezenn en al lezenn Sul a zo da zont a-benn nebeut. An tri stokadenn zo simboloù tri ael Diskuliadur pevarzek, bezañ ma c’hoarvezont e-pad un devezh hepken.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

L’expérience du premier ange comprend l’apparition du Christ comme l’éclair, la vision « causative » qui opère une séparation, et le premier attouchement qui relève Daniel de la poussière de sa gloire humaine. Le premier ange possède ces trois étapes comprises dans le premier, car il représente le premier message. Ce n’est pas un hasard si le premier attouchement est consigné aux versets NEUF à ONZE.

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. Daniel 10:9–11.

Nokho ngezwa izwi lamazwi akhe; kwathi lapho ngizwa izwi lamazwi akhe, ngase ngilele ubuthongo obunzima ngobuso bami, ubuso bami bubheke phansi emhlabathini. Futhi, bheka, isandla sangithinta, sangimisa ngamadolo ami nasezintendeni zezandla zami. Wayesethi kimi: O Daniyeli, muntu othandwa kakhulu, qonda amazwi engiwakhuluma kuwe, ume uqonde; ngokuba manje ngithunyelwe kuwe. Kwathi esekhulume leli zwi kimi, ngema ngithuthumela. Daniyeli 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

L’expérience du second attouchement, administré par le Christ Lui-même, transforme Daniel, le faisant passer de l’incapacité de parler à la capacité de parler avec son Seigneur. Lors du second attouchement, Daniel n’a point de souffle ; il est donc ici représenté au stade du premier message d’Ézéchiel au chapitre trente-sept.

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.

At de gotong dispela kain tok long mi, mi putim pes bilong mi i luk i go daun long graun, na mi kamap mauspas. Na, lukim, wanpela i wankain olsem ol pikinini man i tasim maus bilong mi: orait mi opim maus bilong mi, na mi tok, na mi tokim em husat i sanap long ai bilong mi, O bikpela bilong mi, long dispela driman sori bilong mi i tanim i kamap long mi, na mi no holim strong. Long wanem, wokboi bilong dispela bikpela bilong mi bai inap olsem wanem long toktok wantaim dispela bikpela bilong mi? long wanem, long mi yet, wantu tasol i no gat strong i stap long mi moa, na win bilong pulim i no stap long mi moa. Daniel 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Dans le second message d’Ézéchiel, un message venant des quatre vents doit être soufflé sur les os, afin qu’ils vivent et se tiennent debout comme une armée puissante. La puissance conférée à cette armée est représentée par le troisième toucher.

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. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Puis revint celui qui avait l’apparence d’un homme; il me toucha de nouveau et me fortifia. Et il dit: Ô homme bien-aimé, ne crains point; que la paix soit avec toi; sois fort, oui, sois fort. Lorsqu’il m’eut parlé, je fus fortifié, et je dis: Que mon seigneur parle, car tu m’as fortifié. Puis il dit: Sais-tu pourquoi je suis venu vers toi? Maintenant je m’en retournerai pour combattre contre le prince de Perse; et quand je partirai, voici, le prince de Grèce viendra. Mais je te déclarerai ce qui est écrit dans le livre de la vérité; et il n’y a personne qui tienne ferme avec moi en ces choses, sinon Michel, votre prince. Moi aussi, la première année de Darius le Mède, je me tins là pour l’aider et le fortifier. Et maintenant, je te ferai connaître la vérité. Voici, il s’élèvera encore trois rois en Perse; et le quatrième sera beaucoup plus riche qu’eux tous; et par sa puissance, au moyen de ses richesses, il soulèvera tout contre le royaume de Grèce. Daniel 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

មេស្សាស៍​ដែល​នាំ​សាក្សី​ទាំង​ពីរ​ឲ្យ​មាន​ជីវិត​ឡើង​វិញ​នៅ​ក្នុង​អេសេគាល ជំពូក ៣៧ គឺ​ជា​មេស្សាស៍​នៃ​អ៊ីស្លាម​នៃ​វេទនា​ទី​បី ប៉ុន្តែ តាម​បន្ទាត់​លើ​បន្ទាត់ មេស្សាស៍​ដែល​កាប្រ៊ីយ៉ែល​កំណត់​អត្តសញ្ញាណ​នៅ​ក្នុង​រូបភាព​ប្រៀបធៀប​អំពី​មីកាអែល​លើក​ម៉ូសេ​ឲ្យ​ឈរ​ឡើង ហើយ​នាំ​គាត់​ឡើង​ទៅ​ស្ថានសួគ៌​ជា​ទង់​សញ្ញា គឺ​ជា​មេស្សាស៍​នៃ​ប្រធានាធិបតី​ចុង​ក្រោយ​នៃ​សហរដ្ឋអាមេរិក។ វា​គឺ​ជា​មេស្សាស៍​នៃ​ប្រធានាធិបតី​ទី​ប្រាំ​មួយ (ស្នែង​សាធារណរដ្ឋ) ដែល​ត្រូវ​បាន​សម្លាប់​នៅ​ក្នុង​ឆ្នាំ ២០២០ ដូច​ដែល​ស្នែង​ប្រូតេស្តង់​ពិត​ក៏​ត្រូវ​បាន​សម្លាប់​ដែរ។ នៅ​ក្នុង​ការ​និទាន​របស់​ដានីយ៉ែល ការ​រស់​ឡើង​វិញ​ចេញ​ពី​ថ្ងៃ​នៃ​ការ​កាន់​ទុក្ខ​សម្រាប់​ស្នែង​ប្រូតេស្តង់​ពិត បាន​នាំ​ទៅ​កាន់​ការ​កំណត់​អត្តសញ្ញាណ​នៃ​ការ​រស់​ឡើង​វិញ​របស់​ស្នែង​សាធារណរដ្ឋ។

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

در فصل دهم کتاب دانیال، واژهٔ «رؤیا» یا «ظهور» هفت بار به کار رفته است. آن هفت مورد، همگی با همان واژهٔ عبری مشخص شده‌اند، جز آنکه در سه مورد این واژه به صورت مؤنث آمده و در چهار مورد دیگر به صورت مذکر. از آنجا که هفت عدد کمال است، و ترکیب سه و چهار که حاصلش هفت می‌شود از ویژگی‌های اصلی کتاب مکاشفه است—جایی که سه کلیسای آخر از هفت کلیسا، و سه مُهر آخر از هفت مُهر، و سه شیپور آخر از هفت شیپور، به‌طور مشخص از چهار مورد نخست متمایز می‌شوند.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Ang mga aklat ng Daniel ug Pinadayag mao ra ang usa ka aklat, ug niining kahulogan si Daniel ug si Juan mao ra ang usa ka simbolo sa ulahing mga adlaw. Ang panan-awon kang Cristo sa kapitulo diyes mao ang panan-awon kang Cristo sa Pinadayag kapitulo uno.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

In Revelation chapitre un, Jean entend une voix derrière lui et se retourne pour voir celui qui parle.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Eram no Espírito no dia do Senhor, e ouvi detrás de mim uma grande voz, como de trombeta, que dizia: Eu sou o Alfa e o Ômega, o primeiro e o último; e: O que vês, escreve-o num livro, e envia-o às sete igrejas que estão na Ásia: a Éfeso, e a Esmirna, e a Pérgamo, e a Tiatira, e a Sardes, e a Filadélfia, e a Laodiceia. Apocalipse 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Sei es die dreifache Berührung in Daniel Kapitel zehn, oder dieselbe Vision in Kapitel eins der Offenbarung, oder die zwei Botschaften Hesekiels in Kapitel siebenunddreißig, oder dass Jesaja mit einer glühenden Kohle vom Altar berührt wurde—die Erfahrung kennzeichnet die Bevollmächtigung der abschließenden Warnungsbotschaft, und diese Botschaft beginnt bei der Auferstehung der zwei Zeugen im Juli 2023. Daniel, Johannes, Hesekiel und Jesaja stellen allesamt einen Boten dar, der die „Stimme“ von den „alten Pfaden“ hinter sich hört, die fragt: „Wen soll ich senden?“ Wenn jener Bote antwortet: „Hier bin ich, sende mich“, wird er gestärkt und erhebt seine Stimme wie einer, der in der Wüste ruft. „Wer ein Ohr hat, der höre, was der Geist den Gemeinden sagt.“

We will continue this study in our next article.

Mo studim long dispela bai i go yet long nekis atikol bilong mipela.

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and 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 colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

À l’occasion qui vient d’être décrite, l’ange Gabriel communiqua à Daniel toute l’instruction qu’il était alors capable de recevoir. Quelques années plus tard, toutefois, le prophète désira en apprendre davantage sur des sujets qui n’avaient pas encore été pleinement expliqués, et il s’appliqua de nouveau à rechercher auprès de Dieu lumière et sagesse. « En ce temps-là, moi, Daniel, je fus trois semaines dans le deuil. Je ne mangeai aucun mets délicat, il n’entra dans ma bouche ni chair ni vin, et je ne m’oignis point du tout…. Puis je levai les yeux, et je regardai, et voici, il y avait un homme vêtu de lin, et ses reins étaient ceints d’or pur d’Uphaz. Son corps était comme de chrysolithe, son visage brillait comme l’éclair, ses yeux étaient comme des flambeaux de feu, ses bras et ses pieds ressemblaient à de l’airain poli, et le son de ses paroles était comme le bruit d’une multitude » (Daniel 10:2–6).

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

«Тај опис је сличан ономе који је дао Јован када му се Христос открио на острву Патмос. Нико мањи до сам Син Божји јавио се Данилу. Наш Господ долази с другим небеским весником да поучи Данила о ономе што ће се збити у последње дане. »

“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.

“የዓለም ቤዛ የገለጣቸው ታላላቅ እውነቶች እንደ ተሰወሩ መዝገቦች እውነትን ለሚፈልጉ ናቸው። ዳንኤል ዕድሜው የገፋ ሰው ነበር። ሕይወቱ በአሕዛብ ንጉሥ ፍርድ ቤት ማራኪ ነገሮች መካከል አልፎ ነበር፣ አእምሮውም በታላቅ መንግሥት ጉዳዮች ተጨንቆ ነበር። ሆኖም ከእነዚህ ሁሉ ዘንድ ፈቀቅ ብሎ ነፍሱን በእግዚአብሔር ፊት ያስጨንቃት ዘንድ፣ የልዑል አምላክንም ዓላማዎች ዕውቀት ይፈልግ ነበር። ለልመናዎቹም ምላሽ በኋለኞቹ ዘመኖች ለሚኖሩ የሚሆን ብርሃን ከሰማያዊ አደባባዮች ተገለጠ። እንግዲህ ለእኛ ከሰማይ የተመጡትን እውነቶች ለማስተዋል አስተዋዮቻችንን ይከፍት ዘንድ እግዚአብሔርን ምንኛ በትጋት ልንፈልገው ይገባናል።”

“‘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’ (verses 7, 8). All who are truly sanctified will have a similar experience. 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.’

“‘أنا دانيال وحدي رأيت الرؤيا، وأمّا الرجال الذين كانوا معي فلم يروا الرؤيا؛ ولكن وقعت عليهم رعدة عظيمة، فهربوا ليختبئوا.... ولم تبقَ فيَّ قوّة، إذ تحوّل بهائي فيَّ إلى فساد، ولم أحتفظ بقوّة’ (الآيتان 7، 8). إنّ جميع الذين تقدّسوا حقًّا سيمرّون باختبار مماثل. فكلّما ازدادت وضوحًا رؤيتهم لعظمة المسيح ومجده وكماله، ازداد إدراكهم الحيّ لضعفهم هم ونقصهم. ولن يكون لديهم أيّ ميل إلى الادّعاء بأنّهم بلا خطيّة؛ ذلك الذي بدا في أنفسهم مستقيمًا وجميلاً سيظهر، بالمقابلة مع طهارة المسيح ومجده، أنّه ليس إلا غير جدير وقابلًا للفساد. حين ينفصل الناس عن الله، وحين تكون لديهم رؤى غامضة جدًّا عن المسيح، عندئذٍ يقولون: ‘أنا بلا خطيّة؛ أنا مقدَّس.’”

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh 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’ (verses 11, 12).

«گبریئل اکنون بر پیامبر ظاهر شد و بدو چنین خطاب کرد: “ای دانیال، ای مردِ بسیار محبوب، سخنانی را که به تو می‌گویم دریاب، و راست بر پای بایست؛ زیرا اکنون نزد تو فرستاده شده‌ام.” و چون این سخن را به من گفت، لرزان بر پای ایستادم. آنگاه به من گفت: “ای دانیال، مترس؛ زیرا از روز نخست که دل خویش را بر فهمیدن و فروتن ساختن خود در حضور خدای خویش نهادی، سخنانت شنیده شد، و من به سبب سخنان تو آمده‌ام”» (آیات 11، 12).

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. 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.

«Փառքի ինչ մեծ պատիվ է երկնքի Վեհությունից ցուցաբերվում Դանիելին։ Նա մխիթարում է Իր դողացող ծառային և հավաստիացնում նրան, որ նրա աղոթքը լսվել է երկնքում։ Այդ ջերմեռանդ խնդրանքին ի պատասխան՝ Գաբրիել հրեշտակը ուղարկվեց՝ ազդելու պարսից թագավորի սրտի վրա։ Միապետը երեք շաբաթվա ընթացքում, մինչ Դանիելը ծոմ էր պահում և աղոթում, դիմադրել էր Աստծո Հոգու ներգործություններին, բայց երկնքի Իշխանը՝ Միքայել հրեշտակապետը, ուղարկվեց՝ համառ թագավորի սիրտը դարձնելու, որպեսզի նա որևէ վճռական քայլ ձեռնարկի՝ պատասխանելու Դանիելի աղոթքին։»

“‘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’ (verses 15–19). 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’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

«“Et quand il m’eut adressé de telles paroles, je tournai mon visage vers la terre, et je devins muet. Et voici, quelqu’un qui avait l’apparence des fils des hommes toucha mes lèvres…. Et il dit : Ô homme bien-aimé, ne crains point : que la paix soit avec toi ; sois fort, oui, sois fort. Et quand il m’eut parlé, je fus fortifié, et je dis : Que mon Seigneur parle ; car tu m’as fortifié” (versets 15–19). Si grande était la gloire divine révélée à Daniel qu’il ne pouvait en soutenir la vue. Alors le messager du ciel voila l’éclat de sa présence et apparut au prophète comme “quelqu’un qui avait l’apparence des fils des hommes” (verset 16). Par sa puissance divine, il fortifia cet homme d’intégrité et de foi, afin qu’il entendît le message que Dieu lui avait envoyé.»

“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.” Sanctified Life, 49–52.

“Daniel var en hängiven tjänare åt den Högste. Hans långa liv var fyllt av ädla gärningar i tjänst för sin Herre. Hans rena karaktär och orubbliga trohet motsvaras endast av hans hjärtas ödmjukhet och hans ånger inför Gud. Vi upprepar: Daniels liv är en inspirerad illustration av sann helgelse.” Helgat liv, 49–52.