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.

Esura ya ikumi, Danyeli asonswa mara tatu, na masonwa ayo matatu yanawiana na zile mara tatu ambazo Danyeli mwenyewe hupitia ile “mareh,” ono. Matokeo ya kwanza na ya mwisho yalikuwa ya Gabrieli, mjumbe wa Ufunuo wa Yesu Kristo. Gabrieli ndiye aichukuaye ile ujumbe kutoka kwa Kristo, ambao alipewa na Baba, na kuuletea nabii, ambaye anapaswa kuutuma kwa makanisa.

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.

Аха́ҟыса иҵабыргуа Аҟәышҭаҩ аҟны иану саҳәарызеи; убриқәа рҿы сара сыманы иаҽазкыз аӡәгьы дыҟам, шәханы Михаил ида. Даниил 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.

Jibrilu anajua ya kuwa yeye ni kiumbe aliyeumbwa, na ndiyo sababu alimweleza Yohana kwa ufasaha asimwabudu katika kitabu cha Ufunuo.

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.

Ndzi wela emilengeni yakwe leswaku ndzi n’wi gandzela. Kambe a ku eka mina: U nga endli sweswo; ndzi nandza-kuloni wa wena, ni wa vamakwenu lava nga ni vumbhoni bya Yesu: gandzela Xikwembu: hikuva vumbhoni bya Yesu i moya wa vuprofeta. Nhlavutelo 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.

Ovya obunabbi rero ateekwa okutegeera nti ensonga lwaki Gabulyeri alaga nti tewali amusukkira mu nkolagana n’ebyo “ebyawandiikibwa mu kyawandiikibwa eky’amazima,” erina ekigendererwa eky’enjawulo eky’obunabbi. Bwe alaga amazima nti Kristo yekka ye ategeera ebyawandiikibwa okusinga ye, aba alaga Kristo nga “Mikayiri omulangira wo.” Naye Mikayiri si mulangira bumulangira, wabula ye malayika omukulu.

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.

Ariko Mikaeli, malaika mkuu, alipokuwa akishindana na Ibilisi, akijadiliana naye juu ya mwili wa Mose, hakuthubutu kumletea mashitaka ya matukano, bali alisema, Bwana akukemee. Yuda 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.

ហេតុ​ដូច្នេះហើយ ការ​ប៉ះ​ទាំង​បី​លើក​សុទ្ធតែ​ជា​ការ​ប៉ះ​របស់​ទេវតា ហើយ​ក្នុង​បី​លើក​ដែល​ដានីយ៉ែល​បាន​ពិសោធ «mareh» គឺ​ជា​និមិត្ត នោះ​ក៏​ជា​របស់​ទេវតា​ដែរ។ លើក​ទី​បី​ដែល​ដានីយ៉ែល​ត្រូវ​បាន​ប៉ះ គឺ​ដើម្បី​ពង្រឹង​គាត់ ដ្បិត​មុន​នោះ នៅ​ក្នុង​ការ​ប៉ះ​លើក​ទី​ពីរ គាត់​បាន​បាត់បង់​កម្លាំង​របស់​ខ្លួន។

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.

Basi eyáya kandi ne kyankwatako omuntu afaanana, n’ampá amaanyi. N’agamba nti, Ai muntu oyagazibwa nnyo, totya: emirembe gibe gy’oli; beera n’amaanyi, weewaawo, beera n’amaanyi. Awo bwe yamala okwogera nange, ne nfuna amaanyi, ne njogera nti, Mukama wange ayogere; kubanga ompadde amaanyi. Awo n’agamba nti, Omanyi kye nzijidde gy’oli? era kaakano nja kuddayo okulwana n’omulangira wa Buperusi: era bwe ndimala okuvaayo, laba, omulangira wa Buyonaani alijja. Danyeri 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”.

Gabriel amukumbusha Danieli kwamba alikuwa “amekuja kukujulisha” Danieli “yatakayowapata watu wako katika siku za mwisho,” alipomwuliza Danieli, “Je! wafahamu ni kwa nini nimekujia?” Kwa kupatana na yale aliyokuwa amemfundisha Danieli kuhusu siku za mwisho, Gabrieli kisha asema kwamba baadaye “atarudi kupigana na mkuu wa Uajemi; nami nitakapotoka, tazama, mkuu wa Uyunani atakuja.” Kisha aanza masimulizi ya kinabii ya sura ya kumi na moja, yanayoeleza yanayowapata wale mia na arobaini na nne elfu katika siku za mwisho. Masimulizi hayo ya kinabii yamewekwa katika muktadha wa vita dhidi ya “mkuu wa Uajemi” na “mkuu wa Uyunani”.

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.

ko historia ya hakika kati ya Koreshi Mkuu na Aleksanda Mkuu ilikuwa zaidi ya miaka mia mbili. Lakini katika tetemeko kuu la Ufunuo sura ya kumi na moja, hatua za mwisho ni za haraka, na mara tu ufalme wa sita unaposhindwa na mfalme wa kaskazini wa bandia, ufalme wa saba, wale wafalme kumi, unaowakilishwa na Ugiriki, mara moja hukubali kuupa ufalme wao mnyama.

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.

Danieri kumi sura ya kumi, maono ya “mareh” yametumika mara saba. Tumezingatia mara nne kati ya hizo saba, na tumetambua kwamba rejeo la kwanza ni Danieri kubainisha kwamba kabla ya mwaka wa tatu wa Koreshi Danieri aliyafahamu maono hayo. Katika marejeo matatu yanayofuata, miguso mitatu katika kila ono hutambulisha uzoefu wa Danieri anapoamshwa kutoka katika maombolezo ya siku ishirini na moja. Kuamshwa kwake kwa uamsho kumejengwa juu ya mchakato wa hatua tatu wa injili ya milele, na hatua hizo tatu zinawakilishwa na malaika, ijapokuwa hatua ya pili ni Mikaeli malaika mkuu, ambaye ndiye Yeye aliyemfufua Musa kutoka mautini, na kumhamisha kwenda mbinguni.

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.

Mu mitekereze itatu zisigaye aho ijambo “vision” riboneka mu gice cya cumi, si “mareh,” ahubwo ni “marah.” “Marah” ni igitsina gore cya “mareh.” Risobanura iyerekwa, kandi mu buryo butera ikindi kintu risobanura “indorerwamo” cyangwa “ikirahure cyo kwireberamo.” Urufunguzo rw’insobanuro yarwo ni uko ruri mu buryo “butera ikindi kintu.” Ni iyerekwa ry’“isura,” ariko ritandukanira mu gitsina, bityo rikerekana ubutumwa bw’ubuhanuzi butandukanye. Nk’uko insobanuro yarwo y’“indorerwamo” ibigaragaza, ababona iryo yerekwa babona ubwoko runaka bw’igisubizo kigaragara. Iki ni cyo gice cy’iryo jambo kiri mu buryo “butera ikindi kintu.” Insobanuro y’ijambo riri mu buryo butera ikindi kintu, mu rwego rwa “marah,” irimbitse.

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.

“Nneɛma a ɛma biribi si” kyerɛ adwene a ɛfa nea ɛma ade ba mu anaa adeyɛ a ɛma biribi si ho. Wɔ kasa mu, titiriw wɔ adeyɛ-asɛmfua nsakrae mu no, causative form yɛ kasa nhyehyɛe bi a ɛkyerɛ sɛ adeyɛ-asɛmfua no tiwfo na ɔma obi foforo anaa biribi foforo yɛ adeyɛ a adeyɛ-asɛmfua no kyerɛ no. Sɛ nhwɛso no, wɔ Borɔfo mu no, adeyɛ-asɛmfua “to read” bɛyɛ causative bere a yɛka sɛ “to make someone read.” Wɔ ha no, tiwfo no na ɔma onipa foforo no yɛ akenkan adeyɛ no.

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.

Causative yidi yotangiza yinu yifwane yimana nyi muntu udi yibikila kusolololwa ku yididi yikubikila na dyi. “Causative” yidi yileja mushindu udi dyisolu anyi dyenzeka dibikila kuenzeka. Mu myanda isatu idi Danyele wakolesha dîyì dyä Cihebrania “marah,” dimuenekelu didi dimoneka didi dibikila udi udimona kushintuluka mu kifwani kya yidi yeye umona.

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.

Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya ule mto mkuu, uitwao Hidekeli; ndipo nikainua macho yangu, nikaangalia, na tazama, mtu mmoja fulani, amevaa mavazi ya kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Ufazi; mwili wake nao ulikuwa kama zabarajadi, na uso wake kama mwonekano (mareh) wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa sana, na sauti ya maneno yake kama sauti ya umati. Nami, Danieli, peke yangu nikaona maono hayo (marah); kwa maana wale watu waliokuwa pamoja nami hawakuyaona yale maono (marah); lakini tetemeko kuu likawaangukia, hata wakakimbia kujificha. Basi nikabaki peke yangu, nikayaona haya maono makuu (marah), wala hapakusalia nguvu ndani yangu; kwa maana uzuri wangu ukageuka ndani yangu kuwa uharibifu, nami sikusaza nguvu hata kidogo. Lakini nikaisikia sauti ya maneno yake; na nilipoisikia sauti ya maneno yake, ndipo nikawa katika usingizi mzito kifudifudi, uso wangu ukiwa umeelekea chini. Danieli 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”.

Impera zikirwa ko mu minsi ya nyuma bihura n’iminsi itatu n’igice abahamya babiri baba bapfuye baryamye mu muhanda, ku iherezo ry’iminsi makumyabiri n’umwe y’icyunamo, Daniyeli yahise ahabwa kubona ishusho ya Kristo, kandi ishusho Ye ni “nk’ishusho (mareh) y’umurabyo.” Icyo gikorwa, ku iherezo ry’iminsi itatu n’igice yo mu Byahishuwe igice cya cumi na kimwe, gitera gutandukana, kuko “abagabo bari kumwe na” Daniyeli batemerewe “[kubona] iyerekwa (marah); ahubwo bahungabanywa no guhinda umushyitsi gukomeye, bituma bahunga bihisha. Ni cyo cyatumye” Daniyeli “asigara wenyine,” ariko “abagabo bari kumwe nanjye ntibemerewe [kubona] iyerekwa (marah); ahubwo bahungabanywa no guhinda umushyitsi gukomeye, bituma bahunga bihisha”.

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.

Maono ambayo Danieli aliiona alipokuwa peke yake ilikuwa maono ya kike, yenye kusababisha, yaliyomgeuza Danieli kuwa mfano wa maono hayo. Mgeuzo huo ulitimizwa kwa kuondolewa nguvu za kibinadamu za Danieli, na uzuri wake kugeuzwa kuwa uharibifu.

“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.

“Inyama ubwayo ubugingo butabaramwo kandi bukoreramwo ni iy’Umwami. Nta burenganzira dufise bwo kwirengagiza igice na kimwe c’iki gikoresho kizima. Igice cose c’iki kiremwa kizima ni ic’Umwami. Ubumenyi bw’ukuntu umubiri wacu uteye bukwiye kutwigisha yuko urugingo rwose rugomba gukorera Imana, nk’igikoresho c’ubugororotsi.

“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.

“Āni tūhati īkakē te Atua e māro'i i te whakahī o te ngākau o te tangata. Kāore tātou e āhei ki te whakaora i a tātou anō. Kāore tātou e āhei ki te whakahou anō i a tātou anō. I roto i ngā marae o te rangi e kore e waiatatia he waiata pēnei, Ki ahau nāna ahau i aroha ki a au anō, ā, i horoi i a au anō, i hoko whakaora i a au anō, ki ahau te korōria me te hōnore, te manaaki me te whakamoemiti. Engari ko tēnei te reo matua o te waiata e waiatatia ana e te tokomaha i konei i tēnei ao. Kāore rātou e mōhio ana ki te tikanga o te māhaki me te whakaiti o te ngākau; ā, kāore hoki rātou e whai kia mōhio ki tēnei, mēnā e taea e rātou te karo. Kei roto te rongopai katoa i te ako i a te Karaiti, i tōna māhaki me tōna whakaiti.”

“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.

“Kuhe karuramisibwa olw’okukkiriza kye ki? Gwe mulimu gwa Katonda ogw’okussa ekitiibwa ky’omuntu mu nfuufu, era n’okukolera omuntu ekyo ekitali mu buyinza bwe okwekolera yekka.” 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.

Okuva omukukisibwa olw’okwikiriza kye kikolwa kya Katonda eky’okuteeka ekitiibwa ky’omuntu mu nfuufu. Okwolesebwa abasajja abaali ne Danyeri kwe baalekayo ne badduka kwali kwe kwolesebwa okw’obukazi okw’“okuleetera” okw’okulabika kwa Kristo, era amangu ddala nga obutuukirivu bwa Danyeri obw’okweesigama ku ye bwateekebwa mu nfuufu, okukwatako kw’abamalayika okusatu ne kussibwako, era ku nkomerero ne kuwa Danyeri amaanyi okutwala obubaka.

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.

Mu mwaka wa 1888, malaika mwenye nguvu alishuka akiwa na ujumbe wa kuhesabiwa haki kwa imani, kama ulivyowasilishwa na Wazee Jones na Waggoner. Malaika huyo huyo alishuka tena mnamo Septemba 11, 2001, akiwa na ujumbe huohuo wa kuhesabiwa haki kwa imani. Hilo liliashiria mwanzo wa kutiwa muhuri kwa wale laki moja na arobaini na nne elfu. Katika mwisho wa kutiwa muhuri kwa wale laki moja na arobaini na nne elfu, ujumbe wa mwanzo hurudiwa, kwa maana Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo.

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.

Ku wa wa 11 Myandagaro 1840, uwo mumarayika nyene yaramanutse atangura ya ntambwe zitatu zakorewe hagati ya 1840 na 1844. Izo ntambwe zitatu zatangujwe no guhabwa ububasha kw’umumarayika wa mbere ku wa 11 Myandagaro 1840, hanyuma hakaza ukuza kw’umumarayika wa kabiri ku wa 19 Ndamukiza 1844, maze hagakurikiraho ukuza kw’umumarayika wa gatatu ku wa 22 Gitugutu 1844. Iyo mateka yabaye ikigereranyo c’imbere c’ukumanuka kw’umumarayika wa mbere muri bamarayika batatu ku wa 11 Nyakanga 2001, hanyuma hakurikiraho umumarayika wa kabiri mu gutenguha kwo ku wa 18 Mukakaro 2020, kandi ivyo bigasozwa no kuza kw’umumarayika wa gatatu ku itegeko ryo ku wa Mungu rigiye kuza vuba.

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.

Di dawiya wê dîrokê de, dema ku Mîkaîl ji bo vejandina Mûsa û Îlyasê piştî sê roj û nîvên mirinê li kolanan dakeve, wekî ku di beşa yazdehemîn a Pirtûka Vahiyê de tê nîşandan, û herwiha wekî ku di bîst û yek rojan şîniya Daniyêl de tê temsîl kirin, Mesîh dîsa dakeve. Ew pêşî dîtina rûmeta xwe pêşkêş dike, ew dîtina ku rûmeta mirovan dixe nav tozê, û cudabûnek çêdike. Gava ku Daniyêl di nav tozê de ye, û piştî ku Daniyêl bi temaşekirina wê dîtina mê ya “sedemkar” guherî bûye, Cebraîl cara yekem dest lê dide, û ew li ser lingên xwe yên lerzok datîne.

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.

Bweene Mikaeri, malaika mukulu, akuluka “kuvumbula Musa,” kabili akuma Danyeli pa nshita ya bubili, no kumusha ukwabula amaka pa mulandu wa kusunkanishiwa sana ku bwine bwakuti, mu cine, ali alelanda na Shikulu wakwe. Elyo Gabrieli aisa no kumukuma pa nshita ya butatu, no kumukomesha ku mulimo wa kuba cishibilo mu mulao wa pa Mulungu uwakuilako nomba line. Uku kumako kutatu fyaba ifishibilo fya ba malaika batatu aba mu Kusokolola ikumi na bune, nangu cibe ukuti fyacitika mu bushiku bumo.

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.

Ukuvaha kwingelo yokuqala kuquka ukubonakala kukaKristu njengombane, umbono “obangela” owahlulayo, nokuchukumisa kokuqala okuphakamisa uDaniyeli aphume eluthulini lozuko lwakhe lobuntu. Ingelosi yokuqala inazo zonke ezi nkalo zintathu ziqulethwe kweyokuqala, kuba imele isigidimi sokuqala. Asiyongozi nje ukuba ukuchukumisa kokuqala kubhalwe kwiindima ZESITHOBA ukuya KWEShUMI ELINANYE.

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.

Nubwo numvise ijwi ry’amagambo ye; maze igihe numvaga ijwi ry’amagambo ye, nkiri ntyo ngwa hasi nkiri ku maso hanjye, mu bitotsi bikomeye, mu maso hanjye hareba hasi ku butaka. Kandi, dore, ikiganza kinkozeho, kinterura ngo mbe ku mavi yanjye no ku biganza by’amaboko yanjye. Arambwira ati: Yewe Daniyeli, muntu ukundwa cyane, sobanukirwa amagambo nkubwira, uhagarare wemye: kuko nonaha noherejwe kuri wowe. Maze amaze kumbwira iryo jambo, mpagarara ntigisinda. 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.

Likhasa lya kushikilwa kwa wuvili, lya lwalile na Kristo Mwene, lyaaluka Daniele kufuma pakubula kukwesha kulanda, kufika pakukwesha kulanda na Mwene wakwe. Mu kushikilwa kwa wuvili, Daniele kanda ali na mpepo ya bumi, elo apa amwimikwa pa kafula ka bubandiko bwa ntanshi bwa Ezekiele mu nshapita ya makumi atatu na saba.

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.

Na alipopata kunena nami maneno hayo, naliuelekeza uso wangu chini, nikawa bubu. Na tazama, mmoja aliyefanana na wana wa binadamu akagusa midomo yangu; ndipo nikafungua kinywa changu, nikasema na kumwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono hayo huzuni zangu zimenijia, nami sikubakiza nguvu hata kidogo. Maana mtumishi wa bwana wangu huyu atawezaje kusema na bwana wangu huyu? kwa maana kwa habari zangu mimi, mara nguvu zikaniacha kabisa, wala pumzi haikusalia ndani yangu. Danieli 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.

Ezekieli'nin ikinci mesajında, kemiklerin üzerine dört rüzgârdan gelen bir mesaj üflenecektir; ta ki yaşasınlar ve büyük bir ordu olarak ayağa kalksınlar. O ordunun güçlendirilmesi üçüncü dokunuşla temsil edilmektedir.

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.

Yambo yumoigi ni ungukwasi nene, nongutya kimwe na omokungu, nambwamborora. Nago akambwira ati, Ewe omonto omonyamorwa mono, otia; obworo bube nʼiwe; gira amani, ee, gira amani. Na bwe yamazire kumbwira, nagirigwa amani, maze ndavuga nti, Mukama wanje yagamba; kubanga wambwamborora. Maze akavuga ati, Mbwene no kumenya ensi yoona yʼokubanza kuri nje? Nʼnone ndagaruka kurwana nʼomutware wa Buperesi; kandi bwe ndagenda, rora, omutware wa Ubugiriki alija. Ariko ndakwereka ekyo ekyawandikirwe mu gitabo kyʼamazima; kandi ntawuliho uwemera hamwe nanje muri bino, keretse Mikayeli omutware wanyu. Kandi nanje mu mwaka gwa mbere gwa Dariyo Omumedi, ni jewe nʼahagazeho kumukomeza no kumwamborora. None ndakwereka amazima. Rora, hakyaza guhaguruka bakami batatu mu Buperesi; kandi owʼokuna aliba omutunzi cyane okukira bo bose: kandi kubwʼamani yiwe mu butunzi bwiwe azakangurira bose kurwanya obwakabaka bwʼUbugiriki. 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.

Ezekieli sura ya thelathini na saba, ujumbe unaowaleta mashahidi wawili kwenye uzima ni ujumbe wa Uislamu wa ole ya tatu; lakini mstari juu ya mstari, ujumbe ambao Gabrieli anautambulisha katika kielelezo cha Mikaeli akimwinua Musa na kumchukua juu mbinguni kama bendera, ni ujumbe wa rais wa mwisho wa Marekani. Ni ujumbe wa rais wa sita (pembe ya Republican) ambaye aliuawa mwaka 2020, kama ilivyokuwa pembe ya kweli ya Kiprotestanti. Katika simulizi la Danieli, ufufuo kutoka siku za maombolezo kwa ajili ya pembe ya kweli ya Kiprotestanti uliongoza kwenye utambulisho wa ufufuo wa pembe ya 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.

Դանիէլի տասներորդ գլխում «տեսիլք» կամ «երևում» բառը գործածվում է յոթ անգամ։ Այդ յոթ հիշատակումները նույն եբրայերեն բառով են նշված, բացառությամբ այն բանի, որ դրանցից երեք դեպքում բառը գործածված է իգական սեռով, իսկ մյուս չորս դեպքում՝ արական սեռով։ Յոթը լինելով կատարելութեան թիվը, և երեք-չորս համադրությունը, որ կազմում է յոթ, Յայտնության գրքի հիմնական բնութագրերից մեկն է, որտեղ յոթ եկեղեցիներից վերջին երեքը, և յոթ կնիքներից վերջին երեքը, և յոթ փողերից վերջին երեքը հատուկ կերպով զանազանվում են առաջին չորսից։

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.

Kitabu cha Danieli na Ufunuo ni kitabu kilekile, na kwa maana hii Danieli na Yohana ni ishara ileile ya siku za mwisho. Maono ya Kristo katika sura ya kumi ni yale maono ya Kristo katika Ufunuo sura ya kwanza.

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

Di Waxyê de serê yekê de, Yûhenna dengekî li paş xwe dibihîze û vedigere da ku yê ku diaxive bibîne.

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.

Nilikuwa katika Roho siku ya Bwana, nami nikasikia nyuma yangu sauti kuu, kama sauti ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, Uonayo, kiandike katika kitabu, ukakitume kwa yale makanisa saba yaliyo katika Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardis, na kwa Filadelfia, na kwa Laodikia. Ufunuo 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.”

Anga ni atata e tatu i te tusi a Taniela, mataupu e sefulu, pe ko te vaaiga foki e tasi i te mataupu muamua o te Fakaasiga, pe ko fekau e lua a Esekielu i te mataupu e tolusefulu-ma-fitu, pe ko Isaia ne pa ne se malala ola mai te fatafaitaulaga, a te mea ne tupu tenā e fakailoa mai ei te faka-mana o te fekau fakaoti o te lapataiga, kae e kamata te fekau tenā i te toetuga mai te mate o molimau e tokolua i a Iulai 2023. A Taniela, Ioane, Esekielu mo Isaia katoa e fakaata mai i ei se avefekau telā e lagona ne ia te “leo” mai “ala mua” i ana tua, telā e fesili mai, “ko oi ka uga ne au?” Kafai e tali atu te avefekau tenā, “tenei au, uga au,” e fakamalosi a ia kae fakaoko aka ne ia tena leo, e pelā me se tino e tagi i te toafa. “A ia telā e isi sona taliga, ke lagona ne ia a mea e fai mai ne te Agaga ki ekalesia.”

We will continue this study in our next article.

Tukwendelea na somo hili katika makala yetu inayofuata.

“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).

“မကြာမီဖော်ပြခဲ့သော ထိုအခါသမယ၌ ကောင်းကင်တမန် ဂေဗြေလသည် ဒံယေလထံသို့ ထိုအချိန်တွင် သူလက်ခံနိုင်သမျှသော သွန်သင်ချက်အလုံးစုံကို ပေးအပ်ခဲ့သည်။ သို့ရာတွင် နှစ်အနည်းငယ်ကြာပြီးနောက် ပရောဖက်သည် မရှင်းလင်းသေးသော အကြောင်းအရာများကို ပို၍ သိလိုစိတ်ရှိလာသဖြင့် ဘုရားသခင်ထံမှ အလင်းနှင့် ဉာဏ်ပညာကို ရှာဖွေရန် တစ်ဖန်မိမိကိုယ်ကို အပ်နှံခဲ့ပြန်သည်။ ‘ထိုနေ့ရက်များ၌ ငါ ဒံယေလသည် သုံးပတ်တိတိ ဝမ်းနည်းမြည်တမ်းလျက်နေ၏။ အရသာရှိသော မုန့်ကို မစား၊ အသားနှင့် စပျစ်ရည်ကိုလည်း ငါ့နှုတ်သို့ မဝင်စေ၊ ကိုယ်ကိုလည်း အလျှင်း မလိမ်းကျံ…. ထိုနောက် ငါသည် မျက်စိကိုမြှောက်၍ ကြည့်သောအခါ၊ ပိတ်ထည်ဝတ်ဆင်လျက် ဥဖတ်ရွှေကောင်းဖြင့် ခါးပတ်စည်းထားသော လူတစ်ယောက်ကို မြင်ရ၏။ သူ၏ကိုယ်သည် ဘေရိလ်ကျောက်ကဲ့သို့ ဖြစ်၍၊ သူ၏မျက်နှာသည် လျှပ်စစ်ရောင်ပုံသဏ္ဌာန်ကဲ့သို့ ဖြစ်၏။ သူ၏မျက်စိတို့သည် မီးအိမ်တို့ကဲ့သို့ ဖြစ်၍၊ သူ၏လက်မောင်းနှင့် ခြေတို့သည် တောက်ပြောင်စွာ ပွတ်တိုက်ထားသော ကြေးဝါအရောင်ကဲ့သို့ ဖြစ်၏။ သူ၏စကားသံသည် လူအစုအဝေးကြီး၏ အသံကဲ့သို့ ဖြစ်၏’ (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.

“Èlondelo eli dìfwanàna ne dìfìdììdì dìàkafìdììbwa kùdì Yone pashììsha pàkaakìmwèsha Kilistò kùdìyè pa Cilùnga cyà Patmos. Kacya muntu mukolè mushààdì ne Muanà wa Nzambì wêna wakamwèka kùdì Danyele. Mukalenge wetu ùlwa ne mùtùmì mìkèngà wa mu dyulu bwà kulongesha Danyele bintu bìvwà ne cyà kwenzeka mu matùkù à ndekeelu.

“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.

“Omusubha munene okw’omucunguzi w’ensi yasona ni bw’abantu abo abaserereza amazima nk’efuma ebisoro byafisibwe. Danieli yali omusaza omukulu. Obulamu bwe bwali bwahingwire hagati y’ebirungi ebikwegesa eby’orukiko rw’abatapfuka, kandi eiteekateeka lye ryali riremerirwe emirimo y’obukama obunene. Kwonka arugaho ebyo byona, ahana omwoyo gwe omu maisho ga Ruhanga, kandi asherura okumanya ebyo Owaiguru Byona ayekateekatekire. Kandi mu kugarukamu okusaba kwe, omushana oguruga omu nkiko z’omu iguru gwahaibwe abo abaryaba nibatuura omu biro by’aha mperu. Kale, tusemeriire kushaba Ruhanga n’obwesigwa bungahi, ngu atwigurire okwetegereza kwaitu kugira tubashe kwetegereza amazima aga twaleeterwa kuruga omu iguru.”

“‘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.’

“‘Emi Danieri, ni nyene naabonye ukwo kwerekwa; kuko abagabo bari kumwe nanje ntibabonye ukwo kwerekwa; ariko guhinda umushyitsi gukomeye kwabaguye hejuru, bituma bahunga baja kwinyegeza…. Kandi nta nkomezi zasigaye muri jewe: kuko ubwiza bwanje bwahindukiye muri jewe buba ukwononekara, kandi nta nkomezi nagumanye’ (imirongo 7, 8). Abiyejeje vy’ukuri bose bazogira ivyashikiye nk’ivyo. Uko barushiriza kubona neza ubukuru, ubwiza, n’ugutungana kwa Kristo, ni ko bazorushiriza kubona neza intege nke zabo n’ugudatungana kwabo. Ntibazogira umutima wo kwiyitirira kamere itagira igicumuro; ivyasa n’ibigororotse kandi vyiza muri bo bizoboneka, iyo bigereranijwe n’ubweranda n’ubwiza bwa Kristo, ko ari ibidakwiriye kandi bishobora kwononekara gusa. Igihe abantu batandukanijwe n’Imana, kandi bafise ukumenya kutajijutse neza kwa Kristo, ni ho bavuga bati: ‘Nta gicumuro mfise; nejejwe.’”

“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).

“Gabrieli sasa akamtokea nabii, akamwambia hivi: ‘Ee Danieli, mtu uliyependwa sana, yafahamu maneno ninayokuambia, usimame wima; kwa maana sasa nimetumwa kwako. Naye alipokwisha kuniambia neno hili, nikasimama nikitetemeka. Kisha akaniambia, Usiogope, Danieli; kwa maana tangu siku ya kwanza ulipoweka moyo wako ili kufahamu, na kujinyenyekeza mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako’ (mistari ya 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.

“မိုးကောင်းကင်၏ ဘုန်းအာနုဘော်တော်အားဖြင့် ဒാനியேလအား မည်မျှကြီးမြတ်သော ဂုဏ်အသရေ ပြသတော်မူသနည်း! တုန်လှုပ်နေသော မိမိအကျွန်အား ကိုယ်တော် သက်သာစေတော်မူ၍၊ သူ၏ ဆုတောင်းခြင်းကို ကောင်းကင်၌ ကြားနာတော်မူပြီးဖြစ်ကြောင်း အာမခံတော်မူ၏။ ထိုအားကြီးသော ပဌနာတောင်းလျှောက်ချက်ကို ဖြေကြားရန် ကောင်းကင်တမန် ဂါဗြေလအား ပေရရှားဘုရင်၏ စိတ်နှလုံးကို လှုပ်ရှားစေရန် စေလွှတ်တော်မူ၏။ ဒានியேလသည် အစာရှောင်၍ ဆုတောင်းနေသော သုံးပတ်ကာလအတွင်း ထိုမင်းကြီးသည် ဘုရားသခင်၏ ဝိညာဉ်တော်၏ သက်ရောက်နှိုးဆော်ချက်များကို ဆန့်ကျင်နေခဲ့သော်လည်း၊ ကောင်းကင်၏ မင်းသားတော်၊ ကောင်းကင်တမန်မင်း မိက္ခာဧလ်ကို ဒန်နီယေလ၏ ဆုတောင်းချက်အား ဖြေကြားစေရန် ခိုင်မာစွာ ဆုံးဖြတ်သော အရေးယူဆောင်ရွက်မှုတစ်ရပ် ပြုလုပ်ရန် ထိုခက်ထန်သော ဘုရင်၏ စိတ်နှလုံးကို ပြောင်းလဲစေရန် စေလွှတ်တော်မူခဲ့၏။”

“‘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.

“‘Na ulwə́shat a̱lyi̱im mangtukun yì, na ksíihən a̱mu̱n ghanshí, na áakwan gwa̱n. Na hláa, łáa ḵúnáx̱ ḵwáan kúnáx̱ yán ḵúnáx̱ has du een yatee x̱waatʼéech aasáakw…. Na yóo duwasáakw, A daa sáani, yei̱t haa jee at x̱ooní, tlél ḵoowú; shuká, yakʼéi̱ yéi̱x̱ has du jee; tleixʼ, shaaḵʼw, tleixʼ shaaḵʼw. Na ulwə́shat a̱lyi̱im yì, na x̱ʼéináx̱ aawasháał, na x̱wasáakw, A X̱ʼooní, yéi̱ uwasaakw; aadéi̱ yéi̱ x̱at ee shaaḵʼw has du jee’” (verses 15–19). A daa sá x̱oon a tóon yéi̱ jeeyís, a daak wudix̱áatx̱ x̱wasikóo Daniel ee, át wé du een áwé tlél wusgú x̱wa. Tle áwé sʼaatí yáx̱ yéi̱ x̱wasiteen yei̱ eedát héen shukáx̱ du een x̱washook, na wé náakw as kúnáx̱ “łáa ḵúnáx̱ ḵwáan kúnáx̱ yán ḵúnáx̱ has du een yatee” (verse 16) yéi̱ x̱wasiteen x̱ʼaanáx̱. Du een x̱oon shukáx̱ áwé wé x̱ʼéinx̱ sáani, haa jee yakʼéi̱ yéi̱ yatee ḵa eetíx̱w x̱oon yatee, shaaḵʼw x̱washáał, a daa sá x̱oon a x̱at x̱áat atóowú x̱waayéei át, á G̱od-ee ḵut yéi̱ uwadlaaḵ.

“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.

“دانیێل خزمەتکارێکی دڵسۆزی خودای هەرە بەرز بوو. ژیانی درێژی ئەو پڕ بوو لە کردارە بەڕێزەکانی خزمەت بۆ گەورەکەی خۆی. پاکیی کەسایەتیی ئەو و دڵسۆزیی نەگۆڕی ئەو تەنها بە نیوەندی نەرمیی دڵی و پەشیمانیی ئەو لەبەردەم خودا یەکسان دەکرێن. دووبارە دەڵێین، ژیانی دانیێل وێنەیەکی ئیلهامکراوی پیرۆزبوونی ڕاستەقینەیە.” Sanctified Life, 49–52.