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.

N’isi nke iri, a metụrụ Daniel aka ugboro atọ, mmetụ atọ ahụ kwekọrọkwa n’ugboro atọ ahụ Daniel n’onwe ya ji ahụmahụ “mareh,” ọhụụ ahụ. Mpụta mbụ na nke ikpeazụ bụ nke Gebriel, onye-ozi nke Mkpughe nke Jisọs Kraịst. Gebriel bụ onye na-anata ozi ahụ n’aka Kraịst, nke Nna nyere Ya, ma nyefee ya n’aka onye-amụma ahụ, onye ga-ezigara ya ụka dị iche iche.

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.

Ma aga m egosi gị ihe ahụ e dere n’Akwụkwọ Nsọ nke eziokwu: ọ dịghịkwa onye ọ bụla na m na-eguzosi ike n’ihe ndị a, ma e wezụga Maikel, onye-isi unu. 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.

Gebriel maara na ọ bụ ihe e kere eke, nke a bụkwa ihe mere o ji gwa Jọn ozugbo n’Akwụkwọ Mkpughe ka ọ ghara ife ya ofufe.

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.

M wee daa n’ukwu ya ka m kpọọ ya isi. O wee sị m, Lezie anya ka i ghara ime otú ahụ: abụ m onye na-ejere otu Nna-ukwu ahụ ozi dị ka gị, na dị ka ụmụnne gị ndị nwere àmà Jisọs: kpọọ Chineke isi: n’ihi na àmà Jisọs bụ mmụọ amụma. Mkpughe 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.

Ya mere, onye na-amụ amụma ga-aghọta na ihe kpatara Gebriel ji kọwaa na ọ dịghị onye karịrị ya n’ihe metụtara ihe “e dere n’akwụkwọ nke eziokwu,” nwere otu ebumnobi amụma pụrụ iche. Mgbe ọ na-akọwapụta eziokwu ahụ na ọ bụ naanị Kraịst na-aghọta Akwụkwọ Nsọ karịa onwe ya, ọ na-akọwa Kraịst dịka “Maịkel onye-isi unu.” Ma Maịkel abụghị naanị onye-isi, ọ bụkwa onyeisi ndị mmụọ ozi.

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.

Maịkel, bú onyeisi ndị mmụọ-ozi, mgbe ya na ekwensu na-ese okwu, na-arụrịtakwa ụka banyere ahụ Mozis, ekweghị anwa iweta ebubo nkwulu megide ya, kama ọ sịrị, Ka Onye-nwe-anyị baa gị mba. Jud 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.

Ya mere mmetụ atọ ahụ bụ mmetụ ndị mmụọ ozi, ma ugboro atọ ahụ Daniel ji ahụ “mareh,” ọhụụ, ọ bụ nke mmụọ ozi. N’ugboro nke atọ e metụrụ Daniel aka, ọ bụ ka e mee ka ọ sie ike, n’ihi na na mbụ, n’oge mmetụ nke abụọ, ike ya gwụsịrị ya.

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.

Mgbe ahụ, otu onye ọzọ dị ka ọdịdị mmadụ bịakwutere m ọzọ, metụkwa m aka, o wee nye m ike. O wee sị, O nwoke a hụrụ n’anya nke ukwuu, atụla egwu: udo dịrị gị; sie ike, ee, sie ike. Ma mgbe o kwusịrị okwu nye m, e mere m ka m sie ike, m wee sị, Ka onyenwe m kwuo; n’ihi na i nyela m ike. Mgbe ahụ, ọ sịrị, Ì maara ihe mere m ji bịakwute gị? ma ugbu a, aga m alaghachi ịlụ ọgụ megide onye-isi Peasia: ma mgbe m ga-apụ, lee, onye-isi Gris ga-abịa. 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”.

Gebriel na-echetara Daniel na ọ bịara “ime ka” Daniel “ghọta ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ,” mgbe ọ jụrụ Daniel ma ọ “maara ihe mere m ji bịakwute gị?” N’ịkwado ihe ọ kụziri Daniel gbasara ụbọchị ikpeazụ, Gebriel wee kwuo na ọ ga “alaghachi ịlụso onye-isi Peasia ọgụ: ma mgbe m pụrụla, lee, onye-isi Gris ga-abịa.” Mgbe ahụ, ọ malitere akụkọ amụma nke isi nke iri na otu, nke na-akọwa ihe na-adakwasị otu narị puku na iri anọ na anọ puku ahụ n’ụbọchị ikpeazụ. E debere akụkọ amụma ahụ n’ọdịdị ọgụ ahụ megide “onye-isi Peasia” na “onye-isi Gris”.

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.

Akụkọ ihe mere eme n’ezie n’etiti Saịrọs Ukwu na Aleksanda Ukwu karịrị afọ narị abụọ. Ma n’ime nnukwu ala ọma jijiji nke Mkpughe isi nke iri na otu, mmegharị ikpeazụ ndị ahụ bụ ndị na-eme ngwa ngwa, ma ozugbo e merichara alaeze nke isii site n’aka eze ụgha nke ugwu, alaeze nke asaa, bụ ndị eze iri ahụ, nke Gris nọchiri anya ya, na-ekweta ozugbo inye anụ ọhịa ahụ alaeze ha.

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.

N’otu ọ̀tụ̀tụ̀, a na-eji ọhụ̀ “mareh” ugboro asaa n’isi nke iri nke Daniel. Anyị atụleworị ugboro anọ n’ime ugboro asaa ahụ, ma mata na nkwupụta mbụ ahụ bụ Daniel na-egosi na tupu afọ nke atọ nke Sairọs, Daniel ghọtara ọhụ̀ ahụ. N’ihe ntụaka atọ sochirinụ, mmetụ atọ ahụ n’ọhụ̀ nke ọ bụla na-egosi ahụmahụ Daniel ka ọ na-eteta n’ụjọgụ nke ụbọchị iri abụọ na otu ahụ. Nteta ya nke mweghachi ahụ ka e wuru n’elu usoro nzọụkwụ atọ nke oziọma ebighị ebi, ma ndị mmụọ ozi na-anọchi anya nzọụkwụ atọ ahụ, ọ bụ ezie na nzọụkwụ nke abụọ bụ Maịkel, onyeisi ndị mmụọ ozi, onye bụ Ya bụ Onye kpọlitere Mozis n’ọnwụ, ma bugharịa ya n’eluigwe.

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.

Okwu ahụ bụ “vision” ugboro atọ ndị ọzọ e dere ya n’isi nke iri abụghị “mareh”; ọ bụ “marah.” “Marah” bụ nke nwanyị nke “mareh.” Ọ pụtara ọhụụ, ma n’ụzọ na-akpata ihe, “enyo” ma ọ bụ “enyo ileba anya.” Isi mkpịsị ugodi nke nkọwa ya bụ na ọ bụ “ihe na-akpata ihe.” Ọ bụ ọhụụ nke “ọdịdị ahụ,” ma ọ dị iche n’okike ya, nke a na-eme ka ozi amụma dị iche pụta ìhè. Dị ka nkọwa ya si dị, “enyo” ahụ na-egosi na ndị na-ahụ ọhụụ ahụ na-ahụ ụdị ngosipụta ma ọ bụ ntụgharị anya. Nke a bụ akụkụ nke okwu ahụ nke bụ “ihe na-akpata ihe.” Nkọwa nke okwu na-akpata ihe n’ihe gbara “marah” gburugburu dị omimi.

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.

Okwu a bụ “causative” metụtara echiche nke ime ka ihe kpatara ihe ọzọ ma ọ bụ omume nke ime ka ihe mee. N’ihe gbasara ọmụmụ asụsụ, kpọmkwem n’ụdị mgbanwe ngwaa, ụdị “causative” bụ nhazi ụtọasụsụ nke na-egosi na isiokwu ngwaa na-eme ka onye ọzọ ma ọ bụ ihe ọzọ rụọ ọrụ ahụ nke ngwaa ahụ kọwara. Dịka ọmụmaatụ, n’asụsụ Bekee, ngwaa “to read” na-abụ nke “causative” mgbe anyị sịrị “to make someone read.” N’ebe a, isiokwu ahụ na-eme ka onye ọzọ rụọ omume ịgụ.

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.

Ụdị kpatara ihe na-egosi na isiokwu ahụ bụ onye na-ahụ maka ime ka omume nke ngwaa ahụ kọwara pụta. “Kpatara ihe” na-ezo aka n’ụzọ e si eme ka omume ma ọ bụ ihe omume pụta. Ugboro atọ Daniel jiri okwu Hibru “marah,” ọhụụ a na-ele anya na-eme ka onye na-ekiri ya gbanwee bụrụ onyinyo nke ihe ọ na-ele anya.

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.

N’ụbọchị nke anọ na iri abụọ nke ọnwa mbụ, ka m nọ n’akụkụ nnukwu osimiri ahụ, nke bụ Hidaikel; mgbe ahụ ka m weliri anya m elu, lee, ahụrụ m otu nwoke yi uwe ọcha akwa linin, onye e jiri ezigbo ọla-edo nke Ufaz kee n’úkwù ya. Ahụ ya dịkwa ka beryl, ihu ya dịka ọdịdị (mareh) nke àmụmà, anya ya dịka oriọna ọkụ, ogwe aka ya na ụkwụ ya dị ka ụcha ọla kọpa a sachara nke ọma, olu okwu ya dịka olu nke ìgwè mmadụ. Ma naanị m, Daniel, hụrụ ọhụụ ahụ (marah): n’ihi na ndị ikom ndị so m anọghị ahụ ọhụụ ahụ (marah); ma oke ịma jijiji dakwasịrị ha, nke mere na ha gbara ọsọ gaa zoo onwe ha. Ya mere, a hapụrụ m naanị m, m wee hụ nnukwu ọhụụ a (marah), ma ike ọbụla efoghị n’ime m: n’ihi na mma m gbanwere n’ime m bụrụ nrụrụ, enweghịkwa m ike ọbụla fọdụrụ. Ma anụkwara m olu okwu ya: ma mgbe m nụrụ olu okwu ya, mgbe ahụ ka m dara n’oké ụra n’ihu m, ihu m echekwaala n’ala. Daniel 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”.

Na ngwụcha nke ụbọchị iri abụọ na otu ahụ nke iru uju, nke n’ụbọchị ikpeazụ kwekọrọ na ụbọchị atọ na ọkara ahụ ndị àmà abụọ ahụ nwụrụ anwụ n’okporo ámá, e mere ka Daniel hụ n’ụzọ mberede ọdịdị Kraịst, ma ọdịdị Ya bụ “dịka ọdịdị (mareh) nke àmụmà.” Ihe omume ahụ, na ngwụcha nke ụbọchị atọ na ọkara nke Mkpughe isi nke iri na otu, na-emepụta nkewa, n’ihi na “ndị ikom ndị nọnyere” Daniel e mere ka ha “ghara ịhụ ọhụụ ahụ (marah); ma ịma jijiji dị ukwuu dakwasịrị ha, nke mere na ha gbapụrụ izo onwe ha. Ya mere” a “hapụrụ” Daniel “naanị ya,” ma “ndị ikom ndị nọnyere m [e mere ka ha hụ]ghị ọhụụ ahụ (marah); ma ịma jijiji dị ukwuu dakwasịrị ha, nke mere na ha gbapụrụ izo onwe ha”.

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.

Ọhụ Daniel hụrụ mgbe ọ nọ naanị ya bụ ọhụ nwanyị, nke na-akpata ihe, nke gbanwere Daniel ka o yie onyinyo nke ọhụ ahụ. E mezuru mgbanwe ahụ site n’iwapụ ike mmadụ Daniel, na site n’itughari ịma mma ya ka ọ bụrụ nrụrụ.

“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.

“Anụ ahụ nke mkpụrụ obi na-ebikwasị n’ime ya, nke ọ na-esikwa n’ime ya arụ ọrụ, bụ nke Onyenwe anyị. Anyị enweghị ikike ileghara akụkụ ọbụla nke igwe ndụ a anya. Akụkụ ọbụla nke ihe dị ndụ a bụ nke Onyenwe anyị. Ọmụma banyere usoro anụ ahụ nke anyị kwesịrị ịkụziri anyị na akụkụ ọbụla ga-arụ ozi Chineke, dịka ngwáọrụ nke ezi omume.

“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.

“Ọ dịghị onye ọzọ ma e wezụga Chineke pụrụ ime ka nganga nke obi mmadụ daa n’okpuru. Anyị apụghị ịzọpụta onwe anyị. Anyị apụghị ime ka a mụọ anyị ọzọ n’onwe anyị. N’ụlọikpé nke eluigwe agaghị enwe abụ a ga-abụ, Nye m onye hụrụ onwe m n’anya, sachaa onwe m, gbapụta onwe m, ka otuto na nsọpụrụ, ngọzi na ito dịrị m. Ma nke a bụ isi ụda nke abụ ọtụtụ ndị nọ n’ebe a n’ụwa a na-abụ. Ha amaghị ihe ọ pụtara ịbụ onye dị nwayọọ na onye dị umeala n’obi; ha anaghịkwa achọ ịma nke a, ma ọ bụrụ na ha pụrụ izere ya. Oziọma dum dị n’ịmụ ihe n’aka Kraịst, ịdị nwayọọ Ya na ịdị umeala n’obi Ya.”

“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.

“Gịnị bụ ime ka a gụọ mmadụ dịka onye ezi omume site n’okwukwe? Ọ bụ ọrụ Chineke n’itinye ebube mmadụ n’ájá, na imeere mmadụ ihe ahụ nke na-adịghị n’ike ya imeere onwe ya.” 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.

Ahụmahụ nke ịbụ onye a gụrụ n’ezi omume site n’okwukwe bụ ọrụ Chineke n’ịtọsa otuto mmadụ n’ájá. Ọhụụ ahụ e mere ka ndị ikom ndị nọnyere Daniel gbapụ n’ihu ya bụ ọhụụ nwanyị “na-akpata” nke ngosipụta Kraịst, ozugbo e wedara ezi omume onwe Daniel n’ájá, e tinyechara mmetụ atọ ndị mmụọ ozi ahụ, nke n’ikpeazụ nyere Daniel ike iburu ozi ahụ.

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.

N’afọ 1888, mmụọ ozi dị ike ahụ si n’eluigwe rịdata na ozi banyere ime ka a gụọ mmadụ dịrị n’ọma site n’okwukwe, dịka Ndị Okenye Jones na Waggoner siri gosipụta ya. Otu mmụọ ozi ahụ kpọmkwem rịdatakwara ọzọ n’ụbọchị Septemba 11, 2001, na otu ozi ahụ kpọmkwem banyere ime ka a gụọ mmadụ dịrị n’ọma site n’okwukwe. Nke ahụ bụ akara mmalite nke ikàràchi ndị otu narị puku iri anọ na anọ. N’ọgwụgwụ ikàràchi ndị otu narị puku iri anọ na anọ, a na-emeghachi ozi ahụ e nyere ná mmalite, n’ihi na Jisọs na-egosipụtakwa mgbe nile njedebe nke ihe site ná mmalite nke ihe.

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.

N’ụbọchị Ọgọst 11, 1840, otu mmụọ ozi ahụ n’onwe ya rịdatara ma malite nzọụkwụ atọ ahụ e mezuru site n’afọ 1840 ruo 1844. Nzọụkwụ atọ ahụ malitere site n’ịnye mmụọ ozi mbụ ike n’ụbọchị Ọgọst 11, 1840, ọbịbịa nke mmụọ ozi nke abụọ n’ụbọchị Eprel 19, 1844, na ọbịbịa nke mmụọ ozi nke atọ n’ụbọchị Ọktoba 22, 1844. Akụkọ ihe mere eme ahụ bụ ihe onyinyo n’ihu nke ọdịda nke mbụ n’ime mmụọ ozi atọ n’ụbọchị Septemba 11, 2001, nke mmụọ ozi nke abụọ sochiri ya n’oge nkụda mmụọ nke Julaị 18, 2020, nke ahụ wee mechie site n’ọbịbịa nke mmụọ ozi nke atọ n’iwu Sọnde na-abịa n’oge na-adịghị anya.

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.

Ná ngwụsị nke akụkọ ihe mere eme ahụ, mgbe Maikel na-arịdata ịkpọlite Mozis na Elaija mgbe ụbọchị atọ na ọkara nke ọnwụ n’okporo ámá gasịrị, dịka e gosiri ya na Mkpughe isi nke iri na otu, nakwa dịka e gosikwara ya site n’ụbọchị iri abụọ na otu nke iru újú Daniel, Kraịst na-arịdata ọzọ. Ọ na-ebu ụzọ gosi ọhụụ nke ebube Ya, ọhụụ nke na-etinye ebube mmadụ n’ájá, ma na-emepụta nkewa. Ozugbo Daniel nọ n’ájá, ma mgbe Daniel agbanweela site n’ilele ọhụụ nwanyị “causative” ahụ, Gebriel metụrụ ya aka nke mbụ, ma mee ka o guzoro n’ụkwụ ya ndị na-ama jijiji.

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.

Mgbe ahụ, Maịkel onyeisi ndị mmụọ ozi na-abịa ala “ịkpọlite Mozis,” ma metụ Daniel aka nke ugboro nke abụọ, na-ahapụ ya n’enweghị ike n’ihi na eziokwu ahụ juru ya afọ nke ukwuu na ọ bụ n’ezie Onyenwe ya ka ọ na-agwa okwu. Mgbe ahụ, Gebriel na-abịa ma metụ ya aka nke ugboro nke atọ, ma mee ka o sie ike maka ọrụ nke ịbụ ọkọlọtọ ahụ n’iwu Ụka nke ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. Mmetụ atọ ahụ bụ ihe nnọchianya nke ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ, ọ bụ ezie na ha na-eme n’ime otu ụbọchị.

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.

Ahụmahụ nke mmụọ-ozi mbụ gụnyere mpụta nke Kraịst dị ka amuma, ọhụụ nke “na-akpata” nkewa, na mmetụ mbụ ahụ nke na-ebuli Daniel n’ájá nke ebube mmadụ ya. Mmụọ-ozi mbụ ahụ nwere nzọụkwụ atọ ahụ niile e tinyere n’ime nke mbụ, n’ihi na ọ na-anọchi anya ozi mbụ. Ọ bụghị n’ihe mberede ka e dere mmetụ mbụ ahụ n’amaokwu ITO ruo IRI NA OTU.

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.

Ma anụrụ m olu okwu ya; ma mgbe m nụrụ olu okwu ya, m dara n’oke ụra miri emi n’ihu m, ihu m dịkwa n’ala. Ma, lee, aka metụrụ m aka, nke mere ka m bilie n’ikpere m abụọ na n’ọbụ aka m abụọ. O wee sị m, O Daniel, nwoke a hụrụ n’anya nke ukwuu, ghọta okwu ndị m na-agwa gị, guzozie kwa ọtọ: n’ihi na ọ bụ gị ka e zigara m ugbu a. Ma mgbe o kwusịrị okwu a nye m, m guzoro na-ama jijiji. Daniel 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.

Ahụmahụ nke mmetụ nke abụọ, nke Kraịst Onwe Ya nyere, na-agbanwe Daniel site n’ịbụ onye na-enweghị ike ikwu okwu gaa n’ịbụ onye nwere ike ikwu okwu na Onyenwe ya. N’ime mmetụ nke abụọ ahụ, Daniel enweghị ume, ya mere e ji ya nọchite anya ebe ozi mbụ Ezikiel dị n’isi nke iri atọ na asaa ruru.

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.

Mgbe o kwuchara m okwu ndị dị otu a, atụgharịrị m ihu m n’ala, aghọkwara m onye ogbi. Ma, lee, otu onye yiri ihe oyiyi nke ụmụ mmadụ metụrụ egbugbere ọnụ m aka; mgbe ahụ ka m meghere ọnụ m, kwuo okwu, sị onye ahụ guzo n’ihu m, Onyenwe m, site n’ọhụụ ahụ ihe mgbu m alọtawo n’ahụ m, ma enweghị m ike ọ bụla fọdụrụ. N’ihi na òlee otú ohu nke onyenwe m a ga-esi gwa onyenwe m a okwu? N’ihi na, banyere m, ozugbo ahụ enweghịzi ike ọ bụla fọdụrụ n’ime m, ọbụnadị ume adịghịkwa fọdụrụ n’ime m. 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.

N’ozi nke abụọ nke Ezikiel, a ga-eku ozi sitere n’ifufe anọ n’elu ọkpụkpụ ndị ahụ, ka ha wee dịrị ndụ ma bilie guzo dị ka agha dị ike. Nnyefe ike nke agha ahụ ka mmetụ nke atọ na-anọchi anya ya.

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.

Mgbe ahụ, otu onye ọzọ nke yiri n’ọdịdị mmadụ bịara metụ m aka ọzọ, ọ mekwaara m ka m sie ike, ma sị, O nwoke a hụrụ n’anya nke ukwuu, atụla egwu: udo dịrị gị; sie ike, ee, sie ike. Ma mgbe ọ gwara m okwu, e mere ka m sie ike, m wee sị, Ka onyenwe m kwuo okwu; n’ihi na i meela ka m sie ike. Mgbe ahụ, ọ sịrị, Ì ma ihe mere m ji bịakwute gị? ma ugbu a, aga m alaghachi ịlụso onye-isi Peasia ọgụ: ma mgbe m pụrụ, lee, onye-isi Gresia ga-abịa. Ma aga m egosi gị ihe ahụ e dere n’akwụkwọ-nsọ nke eziokwu: ọ dịghịkwa onye ọbụla na-eguzosi ike n’ebe m nọ n’ihe ndị a, ma e wezụga Maikel onye-isi unu. Ọzọkwa, mụ onwe m n’afọ mbụ nke Daraiọs, onye Midia, ee, m guzoro ime ka ọ kwụsie ike na ime ka ọ sie ike. Ma ugbu a, aga m egosi gị eziokwu ahụ. Lee, ndị eze atọ ga-ebilikwa na Peasia; onye nke anọ ga-abakwa ọgaranya karịa ha niile: ma site n’ike ya site n’ọgaranya ya, ọ ga-akpalite mmadụ niile imegide alaeze Gresia. 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.

Ozi nke na-eme ka ndị àmà abụọ ahụ dịrị ndụ n’Ezikiel isi nke iri atọ na asaa bụ ozi nke Alakụba nke ahụhụ nke atọ, ma, ahịrị n’elu ahịrị, ozi nke Gebriel na-akọwapụta n’ihe atụ nke Maikel na-ebuli Mozis elu ma na-akpọrọ ya banye n’eluigwe dịka ọkọlọtọ, bụ ozi nke onye isi ala ikpeazụ nke United States. Ọ bụ ozi nke onye isi ala nke isii (mpi Republican) nke e gburu na 2020, dịka e gburu ezi mpi Protestant. N’akụkọ Daniel, mbilite n’ọnwụ sitere n’ụbọchị iru uju n’ihi ezi mpi Protestant, dugara n’ịmata mbilite n’ọnwụ nke mpi Republican.

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.

Ugboro asaa n’isi nke iri nke Daniel, e ji okwu ahụ bụ “ọhụ” ma ọ bụ “mpụta” mee ihe. A na-amata ntụaka asaa ahụ niile site n’otu okwu Hibru ahụ, ewezuga na ugboro atọ n’ime ha okwu ahụ dị n’usoro nwanyi, ebe ugboro anọ ndị ọzọ ọ dị n’usoro nwoke. Ebe asaa bụ ọnụọgụ nke izu oke, ma nchikọta atọ na anọ nke na-enye asaa bụ isi àgwà nke akwụkwọ Mkpughe, ebe a na-ekewapụta kpọmkwem atọ ikpeazụ n’ime ụka asaa ahụ, na atọ ikpeazụ n’ime akara asaa ahụ, na atọ ikpeazụ n’ime opi asaa ahụ, pụọ iche n’aka anọ mbụ.

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.

Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ ahụ, ma n’echiche a Daniel na Jọn bụ otu ihe nnọchianya ahụ nke ụbọchị ikpeazụ. Ọhụ nke Kraịst dị n’isi nke iri bụ otu ọhụ ahụ nke Kraịst dị na Mkpughe isi nke mbụ.

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

N’Akwụkwọ Mkpughe isi nke mbụ, Jọn nụrụ olu n’azụ ya, wee tụgharịa ịhụ onye ahụ na-ekwu okwu.

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.

Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, m wee nụ n’azụ m nnukwu olu, dịka nke opi, na-asị, Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ: ma, Ihe ị na-ahụ, dee ya n’akwụkwọ, ziga ya nye ụka asaa ndị dị n’Eshia; nye Efesọs, na nye Smena, na nye Pegamos, na nye Tayaṭaira, na nye Sadis, na nye Filadelfia, na nye Laodisia. Mkpughe 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.”

Ma ọ bụ mmetụ atọ ahụ dị na Daniel isi nke iri, ma ọ bụ otu ọhụụ ahụ dị na isi nke mbụ nke Mkpughe, ma ọ bụ ozi abụọ ahụ nke Ezikiel dị na isi nke iri atọ na asaa, ma ọ bụ Aịzaya ka e jiri ọkụku na-enwu enwu nke e si n’elu ebe ịchụàjà metụ ya aka, ahụmahụ ahụ na-egosi nkwado ike nke ozi ịdọ aka ná ntị ikpeazụ ahụ, ozi ahụ amalitekwa na mbilite n’ọnwụ nke ndị àmà abụọ ahụ n’ọnwa Julaị nke afọ 2023. Daniel, Jọn, Ezikiel, na Aịzaya niile na-anọchi anya onye ozi nke na-anụ “olu” si n’azụ ya n’aka “ụzọ ochie,” nke na-ajụ, “onye ka M ga-eziga?” Mgbe onye ozi ahụ zara, “lee m, zitere m,” a na-ewusi ya ike, ọ na-ebulikwa olu ya elu, dịka onye na-eti mkpu n’ọzara. “Onye nwere ntị, ka ọ nụ ihe Mmụọ Nsọ na-agwa ụka nile.”

We will continue this study in our next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu anyị ọzọ.

“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).

“N’oge ahụ ka a kọwaworị, mmụọ ozi ahụ, bụ Gebriel, nyere Daniel ntụziaka niile o nwere ike ịnata n’oge ahụ. Ma afọ ole na ole ka e mesịrị, onye amụma ahụ chọsiri ike ịmata karịa banyere isiokwu ndị a na-akọwabeghị n’uju, o wee bido ọzọ ịchọ ìhè na amamihe n’aka Chineke. ‘N’ụbọchị ndị ahụ, mụ onwe m Daniel nọ na-eru uju izu atọ zuru ezu. Erighị m achịcha ụtọ, anụ ma ọ bụ mmanya abịaghị n’ọnụ m, ọ dịghịkwa mgbe m tere onwe m mmanụ ma ọlị…. Mgbe ahụ, m weliri anya m elu, lekwasịa anya, ma lee, otu nwoke yi uwe ákwà ọcha ọcha, onye e ji ọlaedo ọma nke Ufaz kee úkwù ya agbụ. Ahụ́ ya dịkwa ka beril, ihu ya dị ka ọdịdị àmụ̀mà, anya ya dị ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dị ka ọla kọpa a kpochapụrụ nke ọma, olu okwu ya dịkwa ka olu nke ìgwè mmadụ’ (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.

“Nkọwa a yiri nke Jọn nyere mgbe e kpughere Kraịst nye ya n’elu Agwaetiti Patmọs. Ọ dịghị onye dị ala karịa Ọkpara Chineke n’onwe Ya pụtara ìhè nye Daniel. Onyenwe anyị na otu onye ozi ọzọ nke eluigwe na-abịa iji kuziere Daniel ihe ga-eme n’ụbọchị ikpeazụ.”

“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.

“Eziokwu ukwu ndị Onye Nzọpụta nke ụwa kpugheere bụ nke ndị na-achọ eziokwu dị ka a ga-asị na ha na-achọ akụ zoro ezo. Daniel bụ nwoke meworo agadi. Ndụ ya agafewo n’etiti ihe na-adọrọ adọrọ nke ụlọeze ndị mba ọzọ na-ekpere arụsị, uche ya ejupụtakwa n’ihe gbasara alaeze ukwu. Ma o si n’ihe ndị a niile wezuga onwe ya iji mebie mkpụrụobi ya n’ihu Chineke, ma chọọ ịmata ebumnuche nke Onye Kasị Elu. N’ịza arịrịọ ya nile, e si n’ụlọikpe eluigwe nyefee ìhè maka ndị ga-adị ndụ n’ụbọchị ikpeazụ. Ya mere, olee oke ịdị umeala n’obi na ịdị uchu anyị kwesịrị iji chọọ Chineke, ka O meghee nghọta anyị ka anyị wee ghọta eziokwu ndị e si n’eluigwe wetara anyị.”

“‘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.’

“‘Ọ bụ naanị m, Daniel, hụrụ ọhụụ ahụ: n’ihi na ndị ikom ndị ha na m nọ ahụghị ọhụụ ahụ; ma oke ịma jijiji dakwasịrị ha, nke mere ka ha gbaa ọsọ gaa zoo onwe ha…. Ike ọ bụla adịghịkwa fọdụrụ n’ime m: n’ihi na ịdị mma m gbanwere n’ime m ghọọ nrụrụ, enweghịkwa m ike ọ bụla fọdụrụ’” (amaokwu 7, 8). Ndị niile e doro nsọ n’eziokwu ga-enwe ahụmahụ yiri nke a. Ka nghọta ha banyere ịdị ukwuu, ebube, na izu okè nke Kraịst na-apụta ìhè karịa, otú ahụ ka ha ga-ahụ nke ọma karịa adịghị ike na ezughị okè nke ha onwe ha. Ha agaghị enwe mmụọ nke ikwu na àgwà ha enweghị mmehie; ihe ahụ nke pụtara n’ime ha onwe ha dịka ihe ziri ezi ma dị mma ga-apụta, ma e jiri ya tụnyere ịdị ọcha na ebube nke Kraịst, naanị dịka ihe na-erughị eru ma na-emebi emebi. Ọ bụ mgbe e kewapụrụ mmadụ na Chineke, mgbe ha nwere nghọta na-edoghị anya nke ukwuu banyere Kraịst, ka ha na-ekwu, “‘Enweghị m mmehie; e doro m nsọ.’”

“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).

“Gebriel pụtara ugbu a n’ihu onye-amụma ahụ, wee gwa ya okwu otu a: ‘O Daniel, nwoke a hụrụ n’anya nke ukwuu, ghọta okwu ndị m na-agwa gị, guzokwa ọtọ: n’ihi na ọ bụ gị ka e zigara m ugbu a. Ma mgbe o kwuworo okwu a nye m, akwụsịrị m guzo na-ama jijiji. Mgbe ahụ, ọ sịrị m, Atụla egwu, Daniel: n’ihi na site n’ụbọchị mbụ ahụ i tinyere obi gị ịghọta ihe, na iweda onwe gị ala n’ihu Chineke gị, a nụrụ okwu gị, abịakwara m n’ihi okwu gị’ (amaokwu nke 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.

“Lee nnukwu nsọpụrụ ka Ebube nke eluigwe gosiiri Daniel! Ọ na-akasi ohu Ya nke na-ama jijiji obi ma na-emesi ya obi ike na a nụwo ekpere ya n’eluigwe. N’ịza arịrịọ ahụ nke sitere n’oké ịnụ ọkụ n’obi, e zigara mmụọ ozi Gebriel ka o metụta obi eze Peasia. Eze ahụ jụrụ ịnakwere mmetuta nke Mmụọ nke Chineke n’ime izu atọ ahụ nile Daniel nọ na-ebu ọnụ ma na-ekpe ekpere; ma e zigara Onye-isi nke eluigwe, Maikel, onyeisi ndị mmụọ ozi, ka ọ tụgharịa obi eze ahụ siri ike, ka o mee ihe doro anya iji zaa ekpere Daniel.

“‘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.

“‘Ma mgbe o kwuworom okwu ndị ahụ, etinyere m ihu m n’ala, aghọkwara m onye ogbi. Ma, lee, otu onye nke yiri oyiyi ụmụ mmadụ metụrụ egbugbere ọnụ m aka…. O wee sị, O mmadụ a hụrụ n’anya nke ukwuu, atụla egwu: udo dịrị gị; sie ike, ee, sie ike. Ma mgbe o kwuworom okwu, e mere ka m sie ike, m wee sị, Ka Onyenwe m kwuo; n’ihi na i mewo ka m sie ike’ (amaokwu 15–19). Ebube nke Chineke nke e kpugheere Daniel dị ukwuu nke ukwuu, nke na o nweghị ike idi anya ya. Mgbe ahụ, onye ozi nke eluigwe kpuchiri ịma mma nke ọnụnọ ya ma pụta ìhè nye onye amụma ahụ dịka ‘otu onye nke yiri oyiyi ụmụ mmadụ’ (amaokwu 16). Site n’ike nsọ Ya, O mere ka nwoke a nke ezi omume na okwukwe sie ike, ka o nụ ozi ahụ e si n’aka Chineke zitere ya.”

“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 bụ onye-ozi raara onwe ya nye nke Onye Kachasị Elu. Ejuputara ogologo ndụ ya n’omume dị nsọ nke ijere Nna-ukwu ya ozi. Ịdị ọcha nke agwa ya na ikwesị ntụkwasị obi ya nke na-adịghị agbanwe agbanwe, naanị ịdị umeala n’obi ya na nchegharị ya n’ihu Chineke ka ha hà nhata. Anyị na-ekwughachi, Ndụ Daniel bụ ihe atụ sitere n’ike mmụọ nsọ nke ido-nsọ n’eziokwu.” Sanctified Life, 49–52.