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.

Ni mu kinywa cya cumi Daniyeli akorwaho incuro zitatu, kandi uko gukorwaho gatatu guhura n’incuro eshatu Daniyeli ubwe ahura na “mareh,” iyerekwa. Ukubonakala kwa mbere n’ukwa nyuma kwari ukwa Gaburiyeli, intumwa y’Ibyahishuwe bya Yesu Kristo. Gaburiyeli ni we wakira ubutumwa buvuye kuri Kristo, ubwo yari yarahawe na Data, akabugeza ku muhanuzi, ugomba kubwoherereza amatorero.

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.

Ento abi nyutu in gin ma kiketo i Kitap pa Ada: ci pe tye ngat mo ma tye ki an i gin magi, makato Mikael, lawi rwot pa wunu. 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.

Gabriel ngene ni en obedo ngat ma kicweyo, kede mano en owaco bot John wen-wer ni pe opako en i Buk me Nyutu.

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.

Ci apoto piny i tungene me woro en. En owaco bot an ni, Nen, pe itimo mano: an aye latic kwede in, kacel ki owete pa in ma gitye ki lagam pa Yesu: woro Lubanga: pien lagam pa Yesu obedo cwiny pa lok me lanabi. Nyutu pa Yohana 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.

Myero lacwenge me poropheti ngeyo ni pi ango ma omiyo Gabriel onyutu ni pe nitie ngat mo ma maloyo iye ikom “gin ma kityeko coyo i kitap me atir”, obedo pi tic me poropheti ma keken. Ka onyutu ni Kristo keken ngeyo gin ma kicoyo i kitap maloyo iye, dong onyutu Kristo calo “Mikael rwot mamegi.” Ento Mikael pe tye rwot keken; en aye Malaika Madit.

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.

Ento Mikael, malaika madito, ka onongo ocone ki Setani ikom ring pa Mose, pe onongo ogamo kelo i iye lok me kwanyo ma marac, ento owaco ni, Rwot obwogi. 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.

Omiyo keto lwete adek weng magi gin pa malaika, ki kare adek weng ma Daniel onongo oneno ‘mareh,’ neno, en pa malaika. I kare adek ma oketo lwete i Daniel, en pi cweyo teko, pien con, i keto lwete me aryo teko ne owoto woko.

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.

Ci dok obino omak an ngat acel macalo cal me laco, omiyo an teko; ci owaco ni, Laco ma kihero tutwal, pe ibwone; kuc obed ki in; bed itek, dok bed itek. Ci ka owaco ki an, an obedo itek, ci awaco ni, Ladit na obi waco; pien imiyo an teko. En owaco ni, In ingeyo ni ngo ma omiyo abin bot in? Kombedi abi dwogo alwenyo ki lawi Rwot me Peresia; ci ka abin woko, nen, lawi Rwot me Girikia obi bino. 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”.

Gabriël i kujton Danielit se ai kishte “ardhur të bëj” Danielin “të kuptojë atë që do t’i ndodhë popullit tënd në ditët e fundit”, kur e pyeti Danielin nëse “e di ti pse kam ardhur te ti?” Në përputhje me atë që i kishte mësuar Danielit për ditët e fundit, Gabriëli pastaj thotë se ai do të “kthehet për të luftuar me princin e Persisë; dhe kur të jem larguar, ja, do të vijë princi i Greqisë.” Pastaj ai fillon rrëfimin profetik të kapitullit njëmbëdhjetë, i cili përshkruan atë që i ndodh njëqind e dyzet e katër mijëve në ditët e fundit. Ai rrëfim profetik vendoset në kontekstin e betejës me “princin e Persisë” dhe “princin e Greqisë”.

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.

Gin pa kare matime matir i kin Cyrus Madit ki Alexander Madit obedo maloyo mwaka mia aryo. Ento i piny ocoto madit me Kit apar acel me Apokor, tim me agiki tye macok coko—matime ka cing acel; ka rwot ma pe adada pa North omer lobo pa rwot me abicel acel, lobo pa rwot me abicel aryo—en aye rwot apar—ma kiyaro kwede Greece, ka cing acel giyie me miyo lobo pa rwot gi bot cwec.

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.

Ni mboo kimoñ it “mareh” ni vision ma-usa iñ pitong beses gi Daniel kapítulo dies. In konsiderå-ta kuåttro gi sadong i pitong beses, ya in identifika na i finena na referensia si Daniel mismo i kumonfiesa na antes de i minatlo na åño as Cyrus, intindiñå-ña i vision. Gi sigiente na tres na referensia, i tres na hinas gi kada vision ha identifika i eksperiensia as Daniel annai mamaigo’ guini ginen i lina’la’ i luto gi biente-uno dias. I fina’nå’ña gi reviñå hanåna i mapega gi tres-pasu na proseso i evangelio para siempra, ya i tres na pasu ma-representa nu i anghet sija, maseha håfa na pasu dos si Miguel i arkaanghet, güiya i mangåtsa si Moises ginen i finemto, ya ha tradusi güiya guato gi langet.

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.

मने गीतिङ “दर्शन” ओड़ाः रेनाः दस अध्याय रे आर तिन बार मेना, एना “मारेह” बाङ, मेना “माराह”। “माराह” दो “मारेह” रे स्त्रीलिङ्ग रूप ताहेना। एना रे अर्थ एक दर्शन, आर कारणसूचक भाब रे एक “आइना” आर “देखने वाला काँच”। एना रे परिभाषा रे कुञ्जी एना जे, एना “कारणसूचक” ताहेना। एना “प्रकट रूप” रे दर्शन ताहेना, किन्तु एना रे लिङ्ग अलग ताहेना, आर ओना काते एक अलग भविष्यद्वाणी सन्देश चिन्हित होय एना। एना रे परिभाषा अनुसार “आइना” एना संकेत दाय जे, जेने दर्शन देखे, से कोनो प्रकार रे प्रतिबिम्ब देखे। एना ही शब्द रे ओना तत्त्व जे “कारणसूचक” ताहेना। “माराह” रे प्रसंग रे एक कारणसूचक शब्द रे परिभाषा गहिरा ताहेना।

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.

Nying “causative” rwate ki ngec me kelo time onyo tic me miyo gin otime. I ngec pa leb, keken i yubu me lok pa tic, kit “causative” obedo yubu me cik pa leb ma nyuto ni won tic pa lok tye miyo ngat onyo gin mukene timo tic ma lok oweko. Macalo, i Leb Engili, lok pa tic “to read” bedo “causative” ka wa waco ni “to make someone read.” Kany, won tic aye tye miyo ngat mukene timo tic me kwano.

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.

Kit me miyo nyutu ni ngat ma tye iye tye gi tung ki miyo time tic ma leb ma tito. “Kit me miyo” tito kit ma ki miyo tic onyo gin ma time obed. Kare adek ma Daniel otimo kwede leb Ebru “marah,” cal ma ki yeno omiyo ngat ma tye ka yeno oloko obed calo cal ma en tye ka neno.

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.

En i nino me 24 me dwe me acel, ka an obedo i tung kume madit, ma nyinge Hiddekel; en an owoto wange malo, oneno, dano acel ma obedo ki libota me lineni, ma oboth-nene ocige ki bulu maber me Uphaz. Kome-nene bende obedo macalo berilo, ki piny wi-nene macalo kit me nen (mareh) me lacer, ki wange macalo lampo me mac, ki lwete ki tiye macalo pirasi ma gibello maber i rangi, ki dwon me lok-nene macalo dwon me lwak madit. Ki an, Daniel, keken oneno nining me neno (marah): pien jo ma obedo ki an pe oneno nining me neno (marah); ento pwir madit obuto gi, wek gi olalo me gwenyogi. Ka mano, an oceto keken, oneno nining me neno madit man (marah), ki twero mo pe onongo obedi iye an; pien ber me kom an obalok iye doko rus, ki pe onongo agwoko twero mo. Ento an ownyo dwon me lok-nene: ka ownyo dwon me lok-nene, kono ne apoto i nindo madit i piny wi-na, ki piny wi-na tye i tung piny. 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”.

I agiki me cawa 21 me yubo, ma i cawa ma agiki rwate ki cawa adek ki abar ma lajwero aryo onongo otho i wot, Daniel ne ocweyo oneno mapore rwom pa Kristo, kacel rwomne obedo “macalo rwom (mareh) pa lec.” Tim eno, i agiki me cawa adek ki abar pa Revelation chapta 11, omiyo yaro obedo; pien “jo ma onongo obedo ki” Daniel “[kicweyo gineno] pe gineno neno (marah); ento woro madit ocako gi, omiyo gipedho gipoto pire kene. Kale” Daniel “onongo otye keken,” “ento jo ma onongo obedo ki an [kicweyo gineno] pe gineno neno (marah); ento woro madit ocako gi, omiyo gipedho gipoto pire kene”.

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.

Yaro ma Daniel oneno i kare ma obedo ceke en yaro ma ki kit pa dako, ma omiyo Daniel oloko i cal pa yaro. Loko man otyeko ki kwanyo woko twero pa dano pa Daniel, kede loko ber bedo pa Daniel i bal.

“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.

Ring keken ma cwinya bedo iye, ki kwede cwinya timo tic, tye pa Rwot. Pe wa tye ki twero me weko but mo keken me ring ma tye ngima. But weng me ring ma tye ngima tye pa Rwot. Ngeyo me ring wa keken ma tye ngima myero opwonya wa ni but mo keken myero otimo tic pa Lubanga, calo gin tic me atir.

“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.

Lubanga keken romo keto piny loki me cwinya pa dano. Wa pe romo gwoko kwo wa keken. Wa pe romo yubu wa odoco. I bar me polo pe bi wero wede mo macalo ni, 'Bot an ma amaro an keken, ki an ma acor an keken, ma adwogo an odoco; bot an obed kit ma ladit ki yweko, kica ki pak.' Ento man obedo pire tek me wede ma jo mapol wero kany i piny. Pe gi ngeyo ngo ma mino bedo mot ki cwiny ma piny; kede pe gi mito ngeyo man, ka gin romo kwanyo ne. Lok maber weng otyeko i pwonyo ikom Kristo—bedo mamegi mot ki ma piny.

“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.

Miyo bedo laber ki yie obedo ngo? En obedo tic pa Lubanga me keto kiti pa dano piny i cobo, kede timo pi dano gin ma pe tye i twero pa iye me timo pi yene. 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.

Jami me miyo kare ki yie en tic pa Lubanga me keto pak pa dano i pur piny. Vizoni ma lacoo ma tye kede Daniel omiyo gi orweny woko, en vizoni me “causative” pa dako pi neno pa Kristo; ci kombedi-kenge, ka kare pa kene pa Daniel okete i pur piny, tuk adek pa malaika okete pire kene, ma me agiki omiyo Daniel twero me cwalo kwena.

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.

I mwaka 1888, malaika madwong o aa piny ki kwena pa bedo maleng ki yie, macalo ma Ludito Jones ki Waggoner gityeko cwalo. Malaika acel keken man dok o aa piny i ceng apar acel me dwe me September, i mwaka 2001, ki kwena acel keken pa bedo maleng ki yie. Man oketo cal pa cako me keto kite pa 144,000. I agiki pa keto kite pa 144,000, kwena ma i cako dong oyaro dok, pien Yesu kare ducu yaro agiki pa gin ki cako pa gin.

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.

I August 11, 1840, malaika eno keken obino ki polo piny, ci ocako tic me gin adek ma otyeko i kin 1840 ki 1844. Gin adek magi gicako ki miyo twero bot malaika me acel i August 11, 1840, bino pa malaika me aryo i April 19, 1844, kacel ki bino pa malaika me adek i October 22, 1844. Tariik eno o yaro anyim bino pa malaika me acel i ikin malaika adek i September 11, 2001; kacel ki bino pa malaika me aryo ma con olubo ne i cawa me ogedo cwiny pa July 18, 2020; ci otyeko ki bino pa malaika me adek i cawa me cik me Sunday ma obino macek.

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.

I agiki pa rek eno, ka Mikael obino piny me dwogo kwo pa Moses ki Elijah inge nino adek ki aboro me tho i yoo, calo kit ma kidong kicano i Revelation kapo apar acel, kede calo kit ma kidong kicano ki nino 21 me koyo pa Daniel, Khristo doki obino piny. En i acaki nyutu vision pa maleng pa En, vision ma keto rwom pa dano i lwak, kede kelo ywee. Ka Daniel dong obedo i lwak, kede inge Daniel ocuke pi neno vision ma “causative” pa nyako, Gabriel omako ne i kare me acel, ki kelo ne ocung i cengi ma gitye ka poto.

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.

Ci Mikael, Malaika madit, obino piny me “dwogo Moses ki i tho” kede oketo cing i Daniel i kare aryo, oweko ne pe ki teko, pien adii matye ni onongo tye ka loko ki Rwote ocopo kwanyo tekone woko. Ci Gabriel obino oketo cing iye i kare adek, omiyo ne teko pi tic me bedo cal me lweny i cik me Sande ma bino cokcok. Keto cing adek magi gin alama pa malaika adek me Revelation apar angwen, ento gin otime i ceng acel.

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.

Tuk ma otime ikom malaika ma acel tye ki: oneno pa Kiristo calo kany me polo, nino me "causative" ma yweyo, ki keto cing me acel ma cwalo woko Daniel ki i pore pa bungu pa dano pa en. Malaika ma acel tye kwede yore adek weng ma kiketo i ma acel, pien en nyutu kwena ma acel. Pe obedo ni otime kum ceke ni keto cing me acel gicoyo iye i rek me abic angwen dok cen i apar acel.

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.

Kadi bene awinyo dwol pa lok ne; ka awinyo dwol pa lok ne, abedo i nino madwong, ki wi an i piny. Kede, nen, cing mo omako an, ma oketo an i mugu an kede i laka cing an. En owaco bot an ni, “O Daniel, dano ma omaro tutwal, winjo lok ma awaco bot in, kadong i tung tung; pien bot in kombedi kicwalo an.” Ka otyeko waco lok man bot an, an achung ka aruru. 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.

Rwom me keto cing me aryo, ma Kirisito keken omedo, oloko Daniel ki bedo pe twero waco, ento dong omiyo twero waco ki Rwot pa en. I keto cing me aryo, Daniel pe tye ki pum; omiyo kany kityero en i kare me lok me acel pa Ezekiel i dyer apar adek abiro.

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.

Ka otyeko waco lok man bot an, aketo wi na i piny, kede pe onongo atwero waco. En aye, jal acel ma calo nyithindo pa dano ocoi lapipi na; eka acako waco, kede awaco bot en ma obedo anyim an ni, “Rwot na, pi neno ma an oneno peko oloko bot an, kede tek pe obedo keken i an. Pien nining latic pa rwot na man twero waco ki rwot na man? Pien an, dong tek pe odong keken i an, ki pum pe odong i an.” 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.

I lok aryo pa Ezekieli, ki waco ni myero yamo angwen opuk i wi ogeng, wek gi obed ngima ki gicung malo calo dul me lweny madwong. Keto tek pa dul eno kinyutu ki goyo cing adek.

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.

Dok bene ngat acel ma calo kit ngat obino, oketo lwete i an, omiyo an teko; omiyo owaco ni, O ngat ma oheri tutwal, pe ibwogo; kuc obed i wi in; bed tek, ee, bed tek. Ka otyeko owaco ki an, an obedo tek, kede awaco ni, Wek Ladit na owaci; pien i miyo an teko. Dok owaco ni, I ngeyo pingo ma abino bot in? Kono kombedi abi dwogo alwenyo ki lacim me Peresia; ka abiye woko, nen, lacim me Gresia obi bino. Ento abi nyuti gin ma kiketo i coc i Kitap me Adwogi; ki pe tye ngat mo ma obedo ki an i gin man, woko ka Mikael lacim wunu. Bene an i mwaka me acel me Dario me Mede, an keken, onongo acito me moko ne kede me miyo ne teko. Kono kombedi abi nyuti adwogi. Nen, rwode adek obi cimo i Peresia; ki acel ma angwen obi bedo maloyo gi weng tutwal i lonyo; kede tekwone pi lonyone, obi ielo weng me cako lweny ikom dugu me 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.

Ezequiel capítulo treinta y sietepe nayra iskpaya yatirinakar jakkatatki uka yatiyäwix kimsïr ayqäwi pachat Islaman yatiyäwipawa; ukampis, sapa rayan sapa rayarjamaxa, Gabrielax Michaelax Moisesar sayt’ayasa alaxpachar irptaski uka uñacht’äwinxa kawkïr yatiyäwitï uñt’ayi, ukax Estados Unidos markan qhipa presidentipan yatiyäwipawa. Uka yatiyäwix suxta presidentin yatiyäwipawa (Republicano cuernopa), khititï 2020 maran jiwayatäkäna, kunjamtï chiqap protestante cuernox jiwayatäkarakïna ukhama. Danielan sarnaqäwipanxa, chiqap protestante cuernotak llakisiñ urunakat jakkatatäwix Republican cuernon jakkatatäwipa uñt’ayañaruw irpäna.

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.

Ipa Daniel nyɛɛli sapo 10, baaŋa “wulo” ni ka “nyɛli” ka yɛlii nyɛbɔŋŋeŋ nyetaanu. Nyɛbɔŋŋeŋ nyetaanu kɔŋa mɔ ka taali ni Hibru baaŋa kelen, ka pɔɔrii ka nyetaanu ata kɔŋa baaŋa la poŋo-pɛlgu, ni nyetaanu anaasi wa baaŋa la dɔɔ-pɛlgu. Sapo kɛɛri ka mɛŋɛ naani baaŋa, ka ata-anaasi taabɔɔli, ni kɔŋa sapo, ka yɛlii pɔɔrii la Pɔɔri Baaŋa la nyɛkpɛŋli kelen; a mɛni nyetaanu sapo la baale ata, ni nyetaanu sapo la sɔŋɔli ata, ni nyetaanu sapo la kuliŋi ata ka pɔɔrii ka yɛlii kpɛŋa ni nyetaanu anaasi la.

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.

Buk pa Daniel ki Buk me Apokor obedo buk acel keken, i wii lok man Daniel ki Yohana gin alama acel keken me nino me agiki. Cal pa Kirisito ma i kit apar en aye cal pa Kirisito ma i Buk me Apokor kit acel.

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

I Revelation kite acel, Yohana owinyo dwon i tung iye, ci odok wiye me neno en ma tye ka waco.

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.

An obedo i Roho i nino pa Rwot, awinyo dwon madwong’ pinyima na, calo tarumbeta, ma owaco ni, “An Alfa ki Omega, acel ki agiki; gin ma in ineno, iket gi i buk, ci icwal gi bot kanisa abicaryo ma tye i Asia; bot Efeso, bot Simirna, bot Pergamo, bot Tiyatira, bot Sardis, bot Filadelfia, ki bot Laodikea.” Nyutu pa Yohana 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.”

Tant que ce soit les trois attouchements dans Daniel chapitre dix, ou la même vision au chapitre un de l’Apocalypse, ou les deux messages d’Ézéchiel au chapitre trente-sept, ou Ésaïe touché d’un charbon ardent pris de dessus l’autel, l’expérience identifie l’habilitation du message final d’avertissement, et ce message commence à la résurrection des deux témoins en juillet 2023. Daniel, Jean, Ézéchiel et Ésaïe représentent tous un messager qui entend la « voix » provenant des « anciens sentiers » derrière lui, laquelle demande : « qui enverrai-je ? » Quand ce messager répond : « me voici, envoie-moi », il est fortifié et élève sa voix, comme quelqu’un qui crie dans le désert. « Que celui qui a des oreilles entende ce que l’Esprit dit aux Églises. »

We will continue this study in our next article.

Wa bi medo kwano man i coc wa ma bino.

“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).

I kare ma kicono con, malayika Gabirieli omiyo Daniel ngec weng ma onongo twero gamo. Ento i higa mogo matin oko, lanabi Daniel onongo mito nongo ngec mapol ikom gin ma pe ki poyo weng, ki dok oketo cingne me yeny bot Lubanga me nongo ler ki ngwec. ‘I kare magi an Daniel onongo atye ka peko i cwinya i wiki adek opong. Pe acam kwon ma mere, nyama onyo waini pe odonyo i dwe na, keken pe abilo mo.... Dong abalo wangga malo, ka aneno dano acel ma kikom ki law me lineni, ma bo wiye kikobo ki ngute me gol ma maber pa Uphaz. Komne bende calo berili, ki wange calo mere me lec, ki wanggi calo lambu me mac, ki cenggi ki cokgi rangi gi calo shaba ma kicayo maber, ki dwon me lebne calo dwon me dano mapol’ (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.

Lok me nyutu man rwate ki lok ma Yohana omiyo, ka Kristo onwongo oyaro pire bot ne i tung gweng Patmos. En aye Wod Lubanga keken ma onwongo oyaro pire bot Daniel. Rwot wa obino ki lami me polo mapat me teto Daniel gin ma bitime i cawa me agiki.

“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.

Gin atir madwong ma Lakony pa lobo oyabo woko, gin pi jo ma giyeny atir calo ka giyeny lonyo ma oculu. Daniel obedo ladit. Kwonge otime i tung kit maber me ot pa rwot pa jo ma pe yaro Lubanga, cwinyne opong ki tic me lobo madit. Ento oweyo gi weng me keco cwinyne i wang Lubanga, kede me yeny ngec me tera pa Lubanga Madit Tutwal. I dwoko bot kwac ne, ler ma oa ki ot pa rwot me polo kimiyo pi jo ma bin bedo i kare me agiki. Ento ki pire tek mane, myero wa yeny Lubanga, pi oyabu wic wa me wa ngeyo gin atir ma kikelo bot wa ki polo.

“‘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.’

'An Daniel keken nono neno lagam: ento jogi ma obedo ki an pe oneno lagam; ento ogonya madit obito botgi, ci gi olalo woto me gicadwogo.... Kede rwom mo pe onwonge iye; pien maberna odoko keth iye, ki rwom mo pe onwonge iye' (cik 7, 8). Jogi weng ma adada ki meko gi obed lacet, gin bene bi nongo gin ma macalo eni. Kama neno pa gi ikom dwong, lamal, ki ber‑tutwal pa Kristo obedo maber dok maber, dong gi bineno malara dwon pa gi ki pe‑opong pa gi. Pe gibed ki cwinyi me waco ni gi pe tye ki cen; gin ma nono nen calo tye maber ki macol iye gi, ka oyaro ki lacet ki lamal pa Kristo, bi nen keken calo pe me wel ki ma twero ketho. En aye ka dano gibedo opoto ki Lubanga, ka neno gi ikom Kristo obedo pe macer tutwal, dong giceto waco ni, 'An pe atye ki cen; an abedo lacet.'

“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).

Kombedi Gabriel onyuto pire bot lanen, ki owaco bot en ni: “O Daniel, dano ma gi ohero tutwal, mi in ngeno lok ma awaco botin, ki icung maber; pien botin kombedi kicwalo an. Ka owaco lok man bot an, acung ororo. Eka owaco bot an ni, Pe i bwor, Daniel; pien ki nino me acel ma itero cwinyin me ngeno, ki iyubu keni i nyim Lubanga ni, lok in kigiwinyo, ki abineno pi lok in” (verses 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.

Kica madit niningo ma Rwot ma i Polo omiyo Daniel! En opoyo cwiny pa lapok tic mamegi ma tye ki ngwec, kede omake ni kwayo mamegi kiwinyo i Polo. I dwogo i kwayo meno ma tek, kicwalo Malaika Gabrieli me goyo cwiny pa rwot me Peresia. Rwot en obedo ogengo kweg pa Jwii pa Lubanga i kare me week adek, kun Daniel tye ka pe cam ki ka kwayo; ento Lawirwot pa Polo, Malaika madit, Mikaeli, kicwalo me loko cwiny pa rwot ma cwiny matek me keto tero ma kigamo me dwogo ikom kwayo pa 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.

“Ka otyeko waco lok man bot an, agolo wii piny, wac an owil. En aye, ngat acel calo rom pa lutino pa dano ocwako tunge pa kam me cam na.... Ci owaco ni, O dano ma hero tutwal, pe ibwon: kuc obed in; bed tek, ee, bed tek. Ka otyeko waco bot an, omedona teko, ci an owaco ni, Wek Rwotna owaco; pien in omedona teko” (gite 15-19). Dwong pa Lubanga ma nyutone bot Daniel obedo madwong tutwal nyo pe onongo romo neno ne. Ento Lakwena pa polo obo ler pa bedo ne, ci laneno oneno ne calo “ngat acel calo rom pa lutino pa dano” (gite 16). Ki twero pa Lubanga, omedone ngat man ma atir ki yie, me winyo lok ma ocwalo bot ne ki Lubanga.

“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 obedo latic pa Lubanga Madit Loyo ma ogolo cwiny weng. Kwo pa en ma bor opong ki tic ma lamal me konyo Rwot pa iye. Maleng pa kica pa en, ki adwogi pa en ma pe ocol, gi rom kwede keken ki bedo piny i cwiny pa en ki cwiny ma opoto i wang Lubanga. Wan nwoyo waco ni, kwo pa Daniel obedo aloka ma kipumo ki Lubanga me poko maleng ma ada. Sanctified Life, 49-52.