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.

Mugusio gya ikumi Daniel akorwaho emirundi eshatu, kandi okorwaho okwo eshatu kuringana n’emirundi eshatu Daniel ubwe abonekerwamu “mareh,” ni ukuvuga okwolesibwa. Okubonekerwa okw’okubanza n’okw’enkomerero kwali kwa Gaburiyeri, omubaka w’Okubikulirwa kwa Yesu Kristo. Gaburiyeri ni we atwara obutumwa obuva eri Kristo, obwo yaweebwa Kitaawe, akabutuusa eri nnabbi, oyo asaanidde okubuweereza amakanisa.

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.

Asi ndichakuratidza zvakanyorwa murugwaro rwechokwadi; uye hakuna anonditsigira pazvinhu izvi kunze kwaMikaeri, muchinda wenyu. Danieli 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.

Gabrieli anajua kwamba yeye ni kiumbe aliyeumbwa, na ndiyo sababu alimwambia Yohana kwa ukali 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.

මම ඔහුගේ පාමුල වැටී ඔහුට නමස්කාර කිරීමට ගියෙමි. එවිට ඔහු මට මෙසේ කීවේය: එසේ නොකරන්න; මම ඔබගේද, යේසුස්වහන්සේගේ සාක්ෂිය දරන ඔබගේ සහෝදරයන්ගේද, සම සේවකයෙකි. දෙවියන්වහන්සේට නමස්කාර කරන්න; මක්නිසාද යේසුස්වහන්සේගේ සාක්ෂිය අනාගතවාක්‍යයේ ආත්මයය. එළිදරව් 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.

Naizvozvo mudzidzi wezviporofita anofanira kunzwisisa kuti chikonzero nei Gabhieri achizivisa kuti hakuna mumwe anomupfuura maererano nezvinyorwa “zvakanyorwa murugwaro rwechokwadi,” chine chinangwa chakatarwa chechiporofita. Paanotsanangura chokwadi chokuti Kristu chete ndiye anonzwisisa Magwaro kupfuura iye, anozivisa Kristu sa “Mikaeri muchinda wenyu.” Asi Mikaeri haasi muchinda chete, ndiye mutumwa mukuru.

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.

Asi Mikaeri mutumwa mukuru, paairwisana nadiabhori achikakavadzana pamusoro pomuviri waMozisi, haana kutsunga kumupomera mhaka yokumutuka, asi akati, Ishe ngaakutsiure. Judha 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.

Naizvozvo, kubata kutatu kwese ndokwengirozi, uye panguva nhatu dzose apo Dhanyeri anosangana ne“mareh,” chiratidzo, kunenge kuri kwechingirozi. Panguva yechitatu Dhanyeri paanobatwa, kunova kuti asimbiswe, nokuti pakutanga, pakubata kwechipiri, akanga arasikirwa nesimba rake.

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.

Zvino kwakauyazve umwe akandibata, akanga akafanana nechimiro chomunhu, akandisimbisa. Akati, Iwe munhu anodikanwa zvikuru, usatya; rugare ngaruve kwauri; simba, hongu, simba. Zvino paakanga ataura neni, ndakasimbiswa, ndikati, Ishe wangu ngaataure; nokuti mandisimbisa. Ipapo akati, Unoziva here chandakauyira kwauri? zvino ndichadzokera kundorwa nomuchinda wePeresia; uye kana ndaenda, tarira, muchinda weGiriki achauya. Danieri 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”.

Gabrieri anoyeuchidza Danieri kuti akanga “auya kuzivisa” Danieri “zvichawira vanhu vako mumazuva okupedzisira,” paakamubvunza achiti, “Unoziva here chandakauyira kwauri?” Zvichienderana nezvaakanga adzidzisa Danieri pamusoro pemazuva okupedzisira, Gabrieri anobva ati aizodzoka “kuzorwa nomuchinda wePersia; uye kana ndabuda, tarira, muchinda weGiriki achauya.” Ipapo anotanga rondedzero youprofita yechitsauko chegumi nerimwe, inotsanangura zvinozowira vane zviuru zana namakumi mana nezvina mumazuva okupedzisira. Rondedzero iyoyo youprofita yakaiswa muchimiro chehondo iri na“muchinda wePersia” na“muchinda weGiriki”.

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.

ဧရာမကုရုမင်းနှင့် အလက်ဇန်းဒါး မဟာမင်း အကြားရှိ အမှန်တကယ်သော သမိုင်းကာလမှာ နှစ်ရာကျော် ဖြစ်ခဲ့သည်။ သို့သော် ဗျာဒိတ်ကျမ်း အခန်း ၁၁ ၏ ကြီးမားသော မြေငလျင်အတွင်းတွင် နောက်ဆုံး လှုပ်ရှားမှုများသည် လျင်မြန်သော အရာများဖြစ်ကြပြီး၊ ဆဋ္ဌမနိုင်ငံကို မြောက်အရပ်၏ အတုအယောင်မင်းက သိမ်းပိုက်ပြီးသည်နှင့်တစ်ပြိုင်နက်၊ ဂရိနိုင်ငံဖြင့် ကိုယ်စားပြုထားသော ဘုရင်ဆယ်ပါးဟူသည့် သတ္တမနိုင်ငံသည် မိမိတို့၏ နိုင်ငံကို သားရဲအား ပေးအပ်ရန် ချက်ချင်း သဘောတူကြသည်။

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.

Kwinqanaba ethile, umbono we- “mareh” usetyenziswe izihlandlo ezisixhenxe kuDaniyeli isahluko seshumi. Siqwalasele ezine kwezo zisixhenxe, saza sachonga ukuba isalathiso sokuqala sisithi uDaniyeli uchaza ukuba ngaphambi komnyaka wesithathu kaKoreshi wayewuqiqa umbono lowo. Kwezo zalathiso zintathu zilandelayo, ukuchukunyiswa kathathu kumbono ngamnye kuchaza amava kaDaniyeli njengoko evuka ekuzileni kweentsuku ezingamashumi amabini ananye. Ukuvuka kwakhe kovuselelo kwakhiwe phezu kwenkqubo yamanyathelo amathathu yevangeli engunaphakade, yaye loo manyathelo mathathu amelwe ziingelosi, nangona inyathelo lesibini linguMikayeli isiphatha-zingelosi, lowo wangumYena owamvusa uMoses ekufeni, wamthabatha wamfudusela ezulwini.

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.

Dzimwe nguva nhatu shoko rokuti “vision” parinowanikwa muchitsauko chegumi, harisi “mareh,” asi “marah.” “Marah” ndiyo chimiro chechikadzi che “mareh.” Rinoreva chiratidzo, uye nenzira inokonzeresa rinorevawo “girazi” kana “looking-glass”. Chinokosha pakududzirwa kwaro ndechokuti “rinokonzeresa.” Icho chiratidzo che “the appearance”, asi chakasiyana muchimiro chechikadzi nechirume, nokudaro zvichiratidza shoko rechiprofita rakasiyana. Sezvinoratidzwa nedudziro yaro, “girazi” rinoreva kuti avo vanoona chiratidzo, vanoona rumwe rudzi rwechiratidzo chinodzokororwa. Ichi ndicho chikamu cheshoko icho “rinokonzeresa.” Dudziro yeshoko rinokonzeresa muchirevo cha “marah,” yakadzama zvikuru.

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.

Izwi rokuti “causative” rine chokuita nepfungwa yekukonzera kana chiito chokuita kuti chimwe chinhu chiitike. Muongororo yemitauro, zvikurukuru muchimiro chezviito, chimiro checausative kuvakwa kwegirama kunoratidza kuti musoro wechiito ndiye ari kuita kuti mumwe munhu kana chimwe chinhu aite chiito chinotsanangurwa nechiito ichocho. Somuenzaniso, muChirungu, chiito chinoti “to read” chinoshanduka chova causative patinoti “to make someone read.” Pano, musoro ndiye ari kukonzera kuti mumwe munhu aite chiito chokuverenga.

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.

Chimiro chinoratidza kuti musoro wenyaya ndiye ane mutoro wokuunza kuti chiito chinotsanangurwa nechiito chiitike. “Chinokonzera” chinoreva nzira iyo chiito kana chiitiko chinoitwa kuti chiitike. Nguva nhatu idzo Danieri anoshandisa shoko rechiHebheru rokuti “marah,” chiratidzo chinotariswa chinoita kuti munhu anochitarisa achinjwe ave mumufananidzo waari kutarisa.

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.

Pazuva ramakumi maviri namana romwedzi wokutanga, ndakati ndiri parutivi porwizi rukuru, runonzi Hidekeri; ipapo ndakasimudza meso angu ndikatarira, ndikaona murume wakati, akanga akapfeka micheka yerineni, chiuno chake chakasungwa negoridhe rakanaka reUfaz. Muviri wake wakanga wakaita seberiri, chiso chake chakanga chakaita sechimiro (mareh) chemheni, meso ake akanga akaita semwenje yomoto, maoko ake netsoka dzake zvakanga zvakaita muruvara rwendarira yakakwenenzverwa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru. Ini Danieri ndoga ndakaona chiratidzo ichocho (marah); nokuti varume vaiva neni havana kuona chiratidzo ichocho (marah); asi kudedera kukuru kwakavabata, vakatiza kundovanda. Naizvozvo ndakasara ndiri ndoga, ndikaona chiratidzo chikuru ichocho (marah), simba rikashayika mandiri; nokuti kunaka kwangu kwakashanduka mukati mangu kukava kuora, ndikashaya simba rose. Asi ndakanzwa inzwi ramashoko ake; zvino pandakanzwa inzwi ramashoko ake, ndakabva ndawira muhope huru nechiso changu pasi, chiso changu chakatarisa muvhu. Danieri 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”.

Pakupera kwamazuva makumi maviri nerimwe okuchema, ayo mumazuva okupedzisira anoenderana namazuva matatu nehafu ayo zvapupu zviviri zvinenge zvakafa mumugwagwa, Dhanieri akabva aitwa kuti aone kuonekwa kwaKristu, uye kuonekwa Kwake “kwakanga kwakaita sokuonekwa (mareh) kwemheni.” Chiitiko ichocho, pakupera kwamazuva matatu nehafu eZvakazarurwa chitsauko chegumi nerimwe, chinobudisa kupatsanurwa, nokuti “varume vakanga vaneni” naDhanieri vakaitwa kuti “hava[na] kuona chiratidzo (marah); asi kudedera kukuru kwakavawira, zvokuti vakatiza kundovanda. Naizvozvo” Dhanieri “akasiiwa ari oga,” asi “varume vakanga vaneni [vakaitwa kuti] hava[na] kuona chiratidzo (marah); asi kudedera kukuru kwakavawira, zvokuti vakatiza kundovanda.”

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.

Chiono chakaona Danieri paakanga ari oga chakanga chiri chiono chechikadzi, chinokonzeresa, chakashandura Danieri akava mufananidzo wechiono chacho. Kushandurwa uku kwakaitwa nokubviswa kwesimba raDanieri roumunhu, uye kunaka kwake kukashandurwa kuve kuora.

“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.

“Nhục thể mà trong đó linh hồn cư ngụ như trong đền tạm và nhờ đó nó hoạt động là của Chúa. Chúng ta không có quyền sao lãng bất cứ phần nào của bộ máy sống. Mọi bộ phận của cơ thể sống đều thuộc về Chúa. Sự hiểu biết về chính cơ thể vật lý của chúng ta phải dạy chúng ta rằng mọi chi thể đều phải phục vụ Đức Chúa Trời, như những khí cụ của sự công bình.

“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.

“Akuna ila Mungu awezaye kuinyenyekeza kiburi cha moyo wa mwanadamu. Hatuwezi kujiokoa wenyewe. Hatuwezi kujifanya upya wenyewe. Katika nyua za mbinguni hakutakuwepo wimbo wowote utakaoimbwa, Kwangu mimi niliyejipenda mwenyewe, na kujiosha mwenyewe, kujikomboa mwenyewe, kwangu mimi na iwe utukufu na heshima, baraka na sifa. Bali huu ndio ufunguo mkuu wa wimbo unaoimbwa na wengi hapa ulimwenguni. Hawajui maana ya kuwa wapole na wanyenyekevu wa moyo; wala hawakusudii kujua jambo hili, ikiwa wanaweza kuliepuka. Injili yote imo katika kujifunza kwa Kristo, upole Wake na unyenyekevu Wake.”

“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.

“Kupiwa mhosva kwakarurama nokutenda chii? Ibasa raMwari rokudzikisa kubwinya kwomunhu muguruva, nokuitira munhu icho chisiri musimba rake kuti azviitire amene.” 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.

Zvakaitika zvokururamiswa nokutenda ibasa raMwari rokudzikisira kubwinya kwomunhu muguruva. Chiono chakaita kuti varume vaiva naDhanieri vatize chaiva chiono chomukadzi che“causative” chekuonekwa kwaKristu, uye pakarepo mushure mokunge kuzviruramisa kwaDhanieri kwadzikiswa muguruva, kubata kutatu kwengirozi kwakaiswa, uko pakupedzisira kwakapa Dhanieri simba rokutakura shoko.

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.

Muna 1888, ngirozi ine simba yakaburuka neshoko rokupembedzwa nokutenda, sezvakaratidzwa naVakuru Jones naWaggoner. Iyo ngirozi imwe cheteyo yakaburukazve musi waGunyana 11, 2001, ine shoko rimwe chetero rokupembedzwa nokutenda. Izvozvo ndizvo zvakaratidza kutanga kokuiswa chisimbiso kwezana rimwe namakumi mana nezvina zvezviuru. Pakuguma kokuiswa chisimbiso kwezana rimwe namakumi mana nezvina zvezviuru, shoko raiva pakutanga rinodzokororwa, nokuti Jesu anogara achiratidza kuguma kwechinhu nokutanga kwechinhu.

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.

Nyamavhuvhu 11, 1840, ngirozi iyoyo yakaburuka ikatanga matanho matatu akazozadzikiswa kubva muna 1840 kusvika muna 1844. Matanho iwayo matatu akatanga nekupihwa simba kwengirozi yokutanga pana Nyamavhuvhu 11, 1840, nokusvika kwengirozi yechipiri pana Kubvumbi 19, 1844, uye nokusvika kwengirozi yechitatu pana Gumiguru 22, 1844. Nhoroondo iyoyo yakafanofananidzira kuburuka kwengirozi yokutanga pakati pengirozi nhatu pana Gunyana 11, 2001, iyo yakateverwa nengirozi yechipiri pakusuwa kukuru kwaChikunguru 18, 2020, uye zvinoguma nokusvika kwengirozi yechitatu pamurayiro weSvondo uri kuuya nokukurumidza.

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.

Pamakuma ya historia hiyo, wakati Mikaeli anaposhuka ili kuwafufua Musa na Eliya baada ya zile siku tatu na nusu za kifo katika njia kuu za mji, kama inavyowakilishwa katika Ufunuo sura ya kumi na moja, na kama inavyowakilishwa pia na zile siku ishirini na moja za maombolezo za Danieli, Kristo hushuka tena. Kwanza huleta mbele maono ya utukufu Wake, yale maono ambayo huutupa utukufu wa mwanadamu mavumbini, nayo huzalisha utengano. Mara Danieli anapokuwa mavumbini, na baada ya Danieli kubadilishwa kwa kutazama lile ono la kike la “kisababishi,” anaguswa na Gabrieli kwa mara ya kwanza, nawekwa juu ya miguu yake inayotetemeka.

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.

Ipapo Mikaeli, malaika mkuu, hushuka ili “kumfufua Musa” na kumgusa Danieli mara ya pili, akimwacha akiwa hana nguvu kwa kulemewa na uhalisi kwamba kwa kweli alikuwa akisema na Bwana wake. Kisha Gabrieli huja na kumgusa mara ya tatu, na kumtia nguvu kwa ajili ya kazi ya kuwa bendera katika sheria ya Jumapili inayokuja upesi. Miguso hiyo mitatu ni alama za malaika watatu wa Ufunuo kumi na nne, ingawa hutokea katika siku moja.

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.

අංජලිකාරකයාගේ පළමු දූතයාගේ අත්දැකීම තුළ ක්‍රිස්තුස් විදුලියක් මෙන් ප්‍රකාශ වීම, වෙන්කරන “හේතුකාරක” දර්ශනය, සහ දානියෙල්ව මනුෂ්‍ය මහිමයේ දූවිල්ලෙන් නැගිටුවන පළමු ස්පර්ශය ඇතුළත් වේ. පළමු දූතයා පළමු පණිවිඩය නිරූපණය කරන බැවින්, පළමු පියවර තුළ අන්තර්ගත සියලු පියවර තුනම එයට හිමි වේ. පළමු ස්පර්ශය NINE සිට ELEVEN දක්වා වූ වාක්‍යයන්හි සටහන් වී තිබීම අහම්බයක් නොවේ.

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.

Asi ndakanzwa inzwi ramashoko ake; zvino pandakanzwa inzwi ramashoko ake, ndakawira muhope huru nechiso changu chakatarira pasi. Uye tarira, ruoko rwakandibata, rukandiisa pamabvi angu napazvanza zvamaoko angu. Zvino akati kwandiri, Iwe Danieri, munhu anodikanwa zvikuru, nzwisisa mashoko andinotaura kwauri, umire zvakasimba; nokuti zvino ndatumwa kwauri. Zvino paakatiura shoko iri kwandiri, ndakamira ndichidedera. Danieli 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.

Zvakaitika pakubatwa kwechipiri, kwakaitwa naKristu pachake, zvinoshandura Danieri kubva pakuva asingagoni kutaura, kuenda pakuva anokwanisa kutaura naIshe wake. Pakubatwa kwechipiri, Danieri haana kufema, saka pano anomiririrwa ari padanho reshoko rokutanga raEzekieri muchitsauko makumi matatu namanomwe.

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.

Zvino wakati anditaurira mashoko akadaro, ndakatarisa chiso changu pasi, ndikashaya chokutaura. Zvino tarirai, umwe wakanga akafanana navanakomana vavanhu akabata miromo yangu; ipapo ndakashamisa muromo wangu, ndikataura, ndikati kuna iye wakanga amira pamberi pangu: Haiwa, ishe wangu, nokuda kwechiratidzo ichi kurwadziwa kwangu kwandikurira, uye handina kusara nesimba. Nokuti muranda waishe wangu uyu angataurasei naishe wangu uyu? Nokuti kana ndiri ini, pakarepo hapana simba rakasara mandiri, uye handina kana mweya wakasara mandiri. Danieri 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.

M’malemba lachiwiri la Ezekieli, uthenga wochokera ku mphepo zinayi uyenera kuwuziridwa pa mafupa, kuti akhale ndi moyo ndi kuyimirira monga gulu lankhondo lalikulu. Kupatsidwa mphamvu kwa gulu lankhondo limenelo kukuimiridwa ndi kukhudza kwachitatu.

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.

ထို့နောက် လူတစ်ဦး၏အသွင်သဏ္ဌာန်နှင့်တူသောသူတစ်ဦးသည် တဖန်လာ၍ အကျွန်ုပ်ကို ထိတော်မူပြီး၊ အကျွန်ုပ်ကို ခွန်အားပေးတော်မူ၏။ ထိုနောက် မိန့်တော်မူသည်ကား၊ “အလွန်ချစ်ခင်မြတ်နိုးခြင်းခံရသော အချင်းလူ၊ မကြောက်နှင့်။ သင်၌ ငြိမ်သက်ခြင်းရှိစေသတည်း။ ခိုင်ခံ့လော့၊ ဟုတ်၏၊ ခိုင်ခံ့လော့။” ထိုသို့ မိန့်တော်မူပြီးနောက် အကျွန်ုပ်သည် ခွန်အားရလာ၍၊ “အရှင်သည် အကျွန်ုပ်ကို ခွန်အားပေးတော်မူပြီဖြစ်သောကြောင့်၊ အရှင်မိန့်တော်မူပါစေ” ဟု လျှောက်လေ၏။ ထိုအခါ သူက၊ “ငါသည် အဘယ်ကြောင့် သင့်ထံသို့ လာရသည်ကို သင်သိသလော။ ယခု ငါသည် ပါးရှားမင်း၏ အကြီးအကဲနှင့် တိုက်ခိုက်ရန် ပြန်သွားမည်။ ငါထွက်ခွာသောအခါ၊ ကြည့်ရှုလော့၊ ဂရိမင်း၏ အကြီးအကဲသည် လာလိမ့်မည်။ သို့ရာတွင် သမ္မာတရား၏ကျမ်းစာ၌ မှတ်သားထားသောအရာကို သင့်အား ငါပြမည်။ ထိုအမှုများ၌ သင်တို့၏အကြီးအကဲ မိက္ခေလမှတပါး ငါနှင့်အတူ အားထုတ်ရပ်တည်သူ တစ်ဦးမျှမရှိ။ ထို့ပြင် မေဒိလူ ဒါရိ၏ ပထမနှစ်၌ပင် ငါသည် သူ့ကို အတည်ပြု၍ ခွန်အားပေးရန် ရပ်တည်ခဲ့၏။ “ယခု ငါသည် သင့်အား အမှန်တရားကို ပြမည်။ ကြည့်ရှုလော့၊ ပါးရှားပြည်၌ နောက်ထပ် မင်းသုံးပါး ပေါ်ထွန်းလိမ့်မည်။ စတုတ္ထမင်းသည် ထိုသူအပေါင်းတို့ထက် အလွန်ချမ်းသာကြွယ်ဝလိမ့်မည်။ သူသည် မိမိ၏ စည်းစိမ်ဥစ္စာအားဖြင့် တန်ခိုးကြီးလာသောအခါ၊ ဂရိနိုင်ငံကို ဆန့်ကျင်ရန် လူအပေါင်းတို့ကို လှုံ့ဆော်လိမ့်မည်။” ဒံယေလ ၁၀:၁၈–၁၁:၂။

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.

Mharidzo inopa upenyu kuzvapupu zviviri muna Ezekieri chitsauko makumi matatu nenomwe ndiyo mharidzo yeIslam yenhamo yechitatu, asi mutsara pamusoro pemutsara, mharidzo inozivikanwa naGabrieri mumufananidzo waMikaeri achimutsa Mozisi nokumukwidza kudenga sechiratidzo, ndiyo mharidzo yemutungamiri wekupedzisira weUnited States. Ndiyo mharidzo yemutungamiri wechitanhatu (nyanga yeRepublican) akaurayiwa muna 2020, sezvakanga zvaitwa kunyanga yechiPurotesitendi yechokwadi. Munyaya yaDanieri kumuka kubva pamazuva okuchema nyanga yechiPurotesitendi yechokwadi kwakatungamirira mukuzivikanwa kwokumuka kwenyanga yeRepublican.

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.

Mu Danyeri igice cya cumi, ijambo “iyerekwa” cyangwa “ukugaragara” rikoreshwa incuro ndwi. Izo nyandiko ndwi zigaragazwa n’ijambo rimwe ry’Igiheburayo, usibye ko incuro eshatu muri zo iryo jambo riri mu gitsina-gore, naho izindi enye rikaba riri mu gitsina-gabo. Kubera ko indwi ari umubare w’ubutungane bwuzuye, kandi ihuriro rya gatatu-na-kane rigahwana n’indwi, ibyo bikaba ari ikimenyetso nyamukuru kiranga igitabo cy’Ibyahishuwe, aho amatorero atatu ya nyuma mu matorero arindwi, n’ibimenyetso bitatu bya nyuma mu bimenyetso birindwi, n’amakondera atatu ya nyuma mu makondera arindwi bitandukanywa ku buryo bwihariye n’ane ya mbere.

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.

Mabhuku a Danieri na Zvakazarurwa ibhuku rimwe chete, uye mupfungwa iyi Danieri naJohani chiratidzo chimwe chete chamazuva okupedzisira. Chiratidzo chaKristu chiri muchitsauko chegumi, ndicho chiratidzo chaKristu chiri muna Zvakazarurwa chitsauko chokutanga.

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

Mu Chivumbulutso chaputala 1, Yohane akumva liwu kumbuyo kwake ndipo akutembenuka kuti aone amene akuyankhula.

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.

Ndzi a ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra mhalamhala, ri ku: “Hi mina Alfa na Omega, wo sungula ni wo hetelela; kutani leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka tikereke ta nkombo leti nga eAsia; eEfesa, na le Smirna, na le Pergamo, na le Tiyatira, na le Sarda, na le Filadelfia, na le Lawodikiya.” Nhlavutelo 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.”

Kungava kuri kubatwa kutatu kuri muna Danieri chitsauko chegumi, kana chiratidzo chimwe chetecho chiri muchitsauko chokutanga chaZvakazarurwa, kana mashoko maviri aEzekieri ari muchitsauko chemakumi matatu nechinomwe, kana Isaya achibatwa nebwe remarasha rinopfuta rakabviswa paaritari, chiitiko ichocho chiri kuratidza kupihwa simba kweshoko renyevero yokupedzisira, uye shoko iro rinotanga pakumuka kwezvapupu zviviri muna Chikunguru cha2023. Danieri, Johani, Ezekieri naIsaya vose vanomirira nhume inonzwa “inzwi” richibva “munzira dzekare” riri shure kwake, richibvunza richiti, “ndiani wandichatuma?” Nhume iyoyo painopindura ichiti, “ndiri pano ini, nditumei,” inosimbiswa uye inosimudza inzwi rayo, somunhu ari kudanidzira murenje. “Ane nzeve, ngaanzwe zvinoreva Mweya kumachechi.”

We will continue this study in our next article.

Tidzaenderera mberi nechidzidzo ichi muchinyorwa chedu chinotevera.

“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).

“Pachiitiko chakanga changotsanangurwa, mutumwa Gabhuriyeri akapa Danieri dzidziso yose yaakanga achikwanisa kugamuchira panguva iyoyo. Zvisinei, pashure pemakore mashoma, muporofita akashuva kuziva zvakawanda pamusoro pezvinhu zvakanga zvisati zvanyatsotsanangurwa, uye akazvipira zvakare kutsvaka chiedza nouchenjeri kuna Mwari. ‘Namazuva iwayo ini Danieri ndakanga ndichichema vhiki nhatu dzakazara. Handina kudya chingwa chinonaka, uye nyama kana waini hazvina kupinda mumuromo mangu, uye handina kuzvizora namafuta zvachose…. Ipapo ndakasimudza meso angu ndikatarisa, zvino tarirai, mumwe murume akanga akapfeka mucheka wakaisvonaka, chiuno chake chakasungwa negoridhe rakanaka reUfaz. Muviri wakewo wakanga wakaita sebheriri, nechiso chake chakanga chakaita sokubwinya kwemheni, nameso ake akaita semwenje yomoto, maoko ake netsoka dzake zvakanga zvakaita seruvara rwendarira yakakwenenzverwa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu’ (Danieri 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.

“Tsananguro iyi yakafanana neyakapiwa naJohani apo Kristu akazarurirwa kwaari pachitsuwa chePatimosi. Hapana mumwewo munhuwo zvake asiri Mwanakomana waMwari akazviratidza kuna Danieri. Ishe wedu anouya pamwe chete nemumwe mutumwa wekudenga kuzodzidzisa Danieri izvo zvaizoitika mumazuva okupedzisira.

“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.

“Zvokwadi zvikuru zvakazarurwa noMudzikinuri wenyika ndezvavanhu vanotsvaka chokwadi sokunge pfuma yakavigwa. Danieri akanga ava mutana. Upenyu hwake hwakanga hwapfuura pakati pezvinokwezva zvedare rouhedheni, pfungwa dzake dzakaremerwa namabasa oumambo hukuru. Asi anotsauka kubva pane izvi zvose kuti anetse mweya wake pamberi paMwari, nokutsvaka kuziva zvinangwa zvoWokumusorosoro. Uye mukupindura kukumbira kwake, chiedza chakabva kumatare okudenga chakaziviswa nokuda kwaavo vaizorarama mumazuva okupedzisira. Naizvozvo, tinofanira kutsvaka Mwari nomwoyo wose zvakadini, kuti azarure kunzwisisa kwedu kugira kuti tinzwisise zvokwadi dzakaunzwa kwatiri dzichibva kudenga.”

“‘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.’

“‘Ndzi Daniele ntsena ndzi vone xivono; hikuva vavanuna lava a va ri na mina a va vonanga xivono; kambe ku rhurhumela lokukulu ku va wele, lerova va baleka va ya tumbela…. Kutani matimba hinkwawo ma ndzi herile; hikuva ku saseka ka mina ku hundzuke ku bola endzeni ka mina, naswona a ndzi salanga ni matimba’ (tindzimana 7, 8). Hinkwavo lava va kwetsimisiweke hi ntiyiso va ta va ni ntokoto lowu fanaka. Loko ku twisisa ka vona hi vukulu, ku vangama, ni ku hetiseka ka Kreste ku ya ku tlhela ku vonakala swinene, va ta ya va vona hi ku kongoma ku tsana ka vona ni ku nga hetiseki ka vona. A va nge vi na mianakanyo yo vula leswaku va ni ximilo lexi nga riki na xidyoho; leswi eka vona swi vonakeke swi lulamile ni ku saseka, loko swi pimanisiwa ni ku tenga ni ku vangama ka Kreste, swi ta vonaka ntsena tanihi leswi nga faneriki ni leswi bolaka. Hi nkarhi lowu vanhu va hambanisiweke na Xikwembu, loko va ri ni ku vona loku nga twisisekiki kahle hi Kreste, hi wona nkarhi va vulaka va ku, ‘A ndzi na xidyoho; ndzi kwetsimisiwile.’”

“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).

“දැන් ගාබ්‍රියෙල් අනාගතවක්තෘවරයාට පෙනී, මෙසේ ඔහුට කතා කළේය: ‘ඕ දානියෙල්, ඉතා ප්‍රිය කරනු ලැබූ මනුෂ්‍යයෙකු වන ඔබ, මම ඔබට කියන වචන තේරුම්ගෙන, නිරුද්ධව සිටින්න; මක්නිසාද දැන් මම ඔබ වෙත එවනු ලැබ ඇත්තෙමි.’ ඔහු මේ වචනය මට කථා කළ විට, මම කම්පිතව නැගී සිටියෙමි. එවිට ඔහු මට මෙසේ කීවේය: ‘දානියෙල්, භය නොවන්න; මක්නිසාද ඔබ තේරුම්ගැනීමටත්, ඔබගේ දෙවියන් ඉදිරියෙහි ඔබම පහත් කරගැනීමටත් ඔබගේ සිත යොමු කළ පළමු දවසේ සිටම, ඔබගේ වචන අසා ඇත; මම පැමිණියේ ඔබගේ වචන නිසාය’ (11, 12 වගන්ති).”

“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.

“Ni heshima kuu jinsi gani ambayo Danieli anaonyeshwa na Ukuu wa mbinguni! Anamtuliza mtumishi Wake atendemekaye na kumhakikishia kwamba ombi lake limesikiwa mbinguni. Kwa kujibu dua hiyo ya bidii, malaika Gabrieli alitumwa kuigusa moyo wa mfalme wa Uajemi. Mfalme huyo alikuwa amezipinga hisia za Roho wa Mungu katika muda wa majuma matatu yote ambayo Danieli alikuwa akifunga na kuomba; lakini Mkuu wa mbinguni, Malaika Mkuu, Mikaeli, alitumwa ili kuugeuza moyo wa mfalme huyo mwenye ukaidi apate kuchukua hatua fulani ya dhahiri ili kujibu ombi la Danieli.

“‘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 wakati alipokuwa amenena maneno kama hayo nami, niliuelekeza uso wangu chini, nikawa bubu. Na tazama, mmoja aliyekuwa kama mfano wa wana wa watu akagusa midomo yangu…. Akasema, Ee mtu mpendwa sana, usiogope; amani iwe kwako; uwe hodari, naam, uwe hodari. Na alipokuwa amenena nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; kwa maana umenitia nguvu’ (mistari 15–19). Ulikuwa mkuu mno utukufu wa kiungu uliodhihirishwa kwa Danieli, hata hakuweza kustahimili kuuona. Ndipo mjumbe wa mbinguni akaufunika mwangaza wa uwepo wake, akamtokea nabii akiwa ‘mmoja aliyekuwa kama mfano wa wana wa watu’ (mstari 16). Kwa uweza wake wa kiungu akamtia nguvu mtu huyu wa uaminifu na wa imani, ili ayasikie ujumbe aliotumiwa kutoka kwa Mungu.”

“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.

“Daniyeli a nga a ri mutshumeli wo tinyikela wa Lwa Ngei-Ngei. Vutomi byakwe byo leha a byi tele mintirho ya nkoka ya ntirho eka Hosi yakwe. Ku basa ka vumunhu byakwe ni ku tshembeka kakwe loku nga tsekatsekiki swi ringana ntsena ni ku titsongahata ka mbilu yakwe ni ku tisola kakwe emahlweni ka Xikwembu. Ha swi phindha, Vutomi bya Daniyeli i xikombiso lexi huhuteriweke xa ku kwetsimisiwa ka ntiyiso.” Sanctified Life, 49–52.