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.

Nínú orí kẹwàá, a fọwọ́ kan Dáníẹ́lì lẹ́ẹ̀mẹ́ta, àti pé àwọn ìfọwọ́kàn mẹ́ta wọ̀nyí bá àwọn ìgbà mẹ́ta tí Dáníẹ́lì fúnra rẹ̀ ní ìrírí “mareh,” ìran, mu. Ìfarahàn àkọ́kọ́ àti ìkẹyìn jẹ́ ti Gébúriẹ́lì, ońṣẹ́ Ìṣípayá Jésù Kristi. Gébúriẹ́lì ni ẹni tí ó gba ìránṣẹ́ náà láti ọ̀dọ̀ Kristi, tí Baba fi fún un, tí ó sì fi í ránṣẹ́ sí wòlíì, ẹni tí yóò fi í ránṣẹ́ sí àwọn ìjọ.

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.

Ṣùgbọ́n èmi yóò fi hàn ọ ní èyí tí a kọ sínú ìwé mímọ́ òtítọ́: kò sí ẹni tí ó dúró ti èmi nínú àwọn nǹkan wọ̀nyí, bí kò ṣe Míkáẹ́lì olórí yín. 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 mọ̀ pé ẹ̀dá ni òun, èyí sì ni ìdí tí ó fi sọ fún Johanu ní tààrà pé kí ó má ṣe jọ́sìn òun nínú ìwé Ìṣípayá.

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.

Mo sì wolẹ̀ ní ẹsẹ̀ rẹ̀ láti jọ́sìn ín. Ṣùgbọ́n ó wí fún mi pé, Má ṣe bẹ́ẹ̀: ẹlẹgbẹ́ ẹrú rẹ ni mí, àti ti àwọn arákùnrin rẹ tí wọ́n ní ẹ̀rí Jésù: jọ́sìn Ọlọ́run: nítorí ẹ̀rí Jésù ni ẹ̀mí àsọtẹ́lẹ̀. Ìṣípayá 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.

Nítorí náà, akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ gbọ́dọ̀ lóye pé ìdí tí Gébúrẹ́lì fi ṣàfihàn pé kò sí ẹni tí ó ga ju òun lọ ní ìbáṣepọ̀ pẹ̀lú ohun tí “a kọ sínú ìwé mímọ́ òtítọ́,” ní ète àsọtẹ́lẹ̀ kan pàtó. Nígbà tí ó bá ṣàfihàn òtítọ́ náà pé Kristi nìkan ló mọ Ìwé Mímọ́ jù ú lọ, ó ń ṣàfihàn Kristi gẹ́gẹ́ bí “Míkéẹ́lì olórí yín.” Ṣùgbọ́n Míkéẹ́lì kì í ṣe olórí nìkan, òun ni áńgẹ́lì-àgbà.

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.

Ṣùgbọ́n Míkáẹ́lì, olórí àwọn áńgẹ́lì, nígbà tí ó ń bá èṣù jiyàn nípa ara Mósè, kò gbójúgbóyà láti fi ẹ̀sùn ọ̀rọ̀-òdì kàn án; ṣùgbọ́n ó wí pé, Kí Olúwa bá ọ wí. Júù 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.

Nítorí náà, ìfọwọ́kan mẹ́tẹ̀ẹ̀ta náà jẹ́ ìfọwọ́kan àwọn áńgẹ́lì, àti ní gbogbo ìgbà mẹ́ta tí Dáníẹ́lì ní ìrírí “mareh,” ìran, ó jẹ́ ti áńgẹ́lì. Ní ìgbà kẹta tí a fi ọwọ́ kan Dáníẹ́lì, ó jẹ́ kí a lè fún un ní agbára; nítorí tẹ́lẹ̀, ní ìfọwọ́kan kejì, agbára rẹ̀ ti parí.

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.

Nígbà náà ni ẹni kan tí ó dàbí ènìyàn tún wá, ó sì fi ọwọ́ kàn mí, ó sì fún mi ní agbára. Ó sì wí pé, Ìwọ ènìyàn tí a fẹ́ gidigidi, má bẹ̀rù; àlàáfíà ni fún ọ, jẹ́ alágbára, bẹ́ẹ̀ ni, jẹ́ alágbára. Nígbà tí ó sì ti bá mi sọ̀rọ̀, a fún mi ní agbára, mo sì wí pé, Jẹ́ kí olúwa mi sọ̀rọ̀; nítorí ìwọ ti fún mi ní agbára. Nígbà náà ni ó wí pé, Ṣé ìwọ mọ ìdí tí mo fi wá sọ́dọ̀ rẹ? ní báyìí sì ni èmi yóò padà lọ jagun pẹ̀lú ọmọ-aládé ilẹ̀ Pérísíà; àti nígbà tí èmi bá ti jáde lọ, kíyèsi i, ọmọ-aládé ilẹ̀ Gíríìsì yóò wá. Danieli 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”.

Gabrieli rán Dáníẹli létí pé ó ti “wá láti mú” kí Dáníẹli “lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní ọjọ́ ìkẹyìn,” nígbà tí ó béèrè lọwọ̀ Dáníẹli pé, “Ṣé ìwọ mọ ohun tí mo fi wá sọ́dọ̀ rẹ?” Ní ìbámu pẹ̀lú ohun tí ó ti kọ́ Dáníẹli nípa ọjọ́ ìkẹyìn, Gabrieli sì tún sọ pé yóò “padà lọ bá ọmọ-aládé Persia jagun; àti nígbà tí mo bá sì ti jáde lọ, kíyèsi i, ọmọ-aládé Grecia yóò wá.” Lẹ́yìn náà, ó bẹ̀rẹ̀ ìtàn àsọtẹ́lẹ̀ inú orí kọkànlá, èyí tí ó ṣàpèjúwe ohun tí ó ṣẹlẹ̀ sí ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún ní ọjọ́ ìkẹyìn. A fi ìtàn àsọtẹ́lẹ̀ náà sí inú àyíká ogun pẹ̀lú “ọmọ-aládé Persia” àti “ọmọ-aládé Grecia”.

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.

Ìtàn gidi láàárín Sáírúsì Ńlá àti Alẹ́ksándà Ńlá ju ọdún ẹgbẹ̀rún méjì lọ ní gígùn. Ṣùgbọ́n nínú ilẹ̀-rí-rì ńlá náà ti Ìfihàn orí kẹ́tàlá, àwọn ìṣísẹ̀ ìkẹyìn yára ni; ní kété tí a bá ṣẹ́gun ìjọba kẹfà nípasẹ̀ ọba àríwá èké náà, ìjọba keje, àwọn ọba mẹ́wàá, tí Gíríìsì dúró fún, lẹ́sẹ̀kẹsẹ̀ sì fara mọ́ ọn láti fi ìjọba wọn fún ẹranko náà.

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.

Ní ìpele kan, a lò ìran “mareh” ní ìgbà méje nínú orí kẹwàá ìwé Dáníẹ́lì. A ti ṣe àgbéyẹ̀wò mẹ́rin nínú àwọn ìgbà méje wọ̀nyí, a sì ti mọ̀ pé ìtọ́kasí àkọ́kọ́ ni pé Dáníẹ́lì ń fi hàn pé kí ọdún kẹta Kírúsì tó dé, Dáníẹ́lì ti lóye ìran náà. Nínú àwọn ìtọ́kasí mẹ́ta tó tẹ̀ lé e, àwọn ìfọwọ́kan mẹ́ta ní ìran kọ̀ọ̀kan ń fi ìrírí Dáníẹ́lì hàn bí ó ṣe jí láti inú ọ̀fọ̀ ọjọ́ mọ́kànlélógún náà. Ìjíǹde ìsọ̀jí rẹ̀ ni a gbé kalẹ̀ lórí ìlànà ìgbésẹ̀ mẹ́ta ti ìhìnrere ayérayé, àwọn ìgbésẹ̀ mẹ́ta náà sì ni a ṣojú fún nípasẹ̀ àwọn áńgẹ́lì, bí ó tilẹ̀ jẹ́ pé ìgbésẹ̀ kejì ni Míkáẹ́lì olórí àwọn áńgẹ́lì, ẹni tí ó jí Mósè dìde kúrò nínú ikú, tí ó sì gbé e lọ sí ọ̀run.

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.

Àwọn ìgbà mẹ́ta yòókù tí ọ̀rọ̀ náà “ìran” ti wà nínú orí kẹwàá, kì í ṣe “mareh” ni, bí kò ṣe “marah.” “Marah” ni abo “mareh.” Ó túmọ̀ sí ìran kan, àti ní ìtumọ̀ ìfaṣẹ̀yọrí, “dìgí” tàbí “dìgí ìwòran”. Kókó sí ìtumọ̀ rẹ̀ ni pé ó jẹ́ “ìfaṣẹ̀yọrí.” Ó jẹ́ ìran “ìrísí náà,” ṣùgbọ́n ó yàtọ̀ nínú akọ-abo rẹ̀, nípa bẹ́ẹ̀ ó sì ń fi ìránṣẹ́ àsọtẹ́lẹ̀ tí ó yàtọ̀ hàn. Gẹ́gẹ́ bí ìtumọ̀ rẹ̀, “dìgí” náà ń tọ́ka sí pé àwọn tí wọ́n rí ìran náà, ń rí irú àfihàn ìṣàfihàn kan. Èyí ni apá ọ̀rọ̀ náà tí ó jẹ́ “ìfaṣẹ̀yọrí.” Ìtumọ̀ ọ̀rọ̀ ìfaṣẹ̀yọrí kan nínú àyíká “marah,” jinlẹ̀ gidigidi.

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.

Ọ̀rọ̀ náà “causative” ní ìbáṣepọ̀ pẹ̀lú èrò ìdífaṣẹlẹ̀ tàbí iṣe mímú kí ohun kan ṣẹlẹ̀. Nínú ẹ̀kọ́ èdè, ní pàtàkì nínú àkọlé ìmúlò-ọ̀rọ̀-ìṣe, fọ́ọ̀mù causative jẹ́ ìtòlẹ́sẹẹsẹ gírámà tí ń fi hàn pé kókó-ọrọ ọ̀rọ̀-ìṣe kan ń mú kí ènìyàn mìíràn tàbí ohun mìíràn ṣe iṣe tí ọ̀rọ̀-ìṣe náà ṣàpèjúwe. Fún àpẹẹrẹ, nínú èdè Gẹ̀ẹ́sì, ọ̀rọ̀-ìṣe “to read” di causative nígbà tí a bá sọ pé “to make someone read.” Níhìn-ín, kókó-ọrọ náà ni ó ń mú kí ènìyàn mìíràn ṣe iṣe ìkàwé náà.

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.

Ìrísí-ọrọ causative fihàn pé kókó-ọrọ náà ló ní ojúṣe láti mú kí ìṣe tí ọ̀rọ̀-ìṣe náà ṣàpèjúwe ṣẹlẹ̀. “Causative” tọ́ka sí ọ̀nà tí a fi ń mú kí ìṣe tàbí ìṣẹ̀lẹ̀ kan wáyé. Ní gbogbo ìgbà mẹ́ta tí Dáníẹ́lì lò ọ̀rọ̀ Heberu náà “marah,” ìran tí a ń wo ni ó ń fa kí ẹni tí ó ń wò ó yí padà sí àwòrán ẹni tí ó ń wo.

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.

Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ṣe wà lẹ́gbẹ̀ẹ́ odò ńlá náà, tí í ṣe Hiddekel; nígbà náà ni mo gbé ojú mi sókè, mo sì wò, sì kíyèsí i, ọkùnrin kan wà tí a wọ aṣọ ọ̀gbọ̀, ìbàdí rẹ̀ sì fi wúrà dáradára ti Úfasi dì mọ́ra: Ara rẹ̀ náà dàbí bérílì, ojú rẹ̀ sì rí bí ìfarahàn (mareh) mànàmáná, ojú rẹ̀ méjèèjì sì dàbí fitilà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dàbí idẹ tí a ti fọ dán, ohùn ọ̀rọ̀ rẹ̀ sì dàbí ohùn ọ̀pọ̀ ènìyàn. Èmi Dáníẹ́lì nìkan ni mo rí ìran náà (marah): nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà (marah); ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tí wọ́n sì sá lọ láti fi ara wọn pamọ́. Nítorí náà a fi mí sílẹ̀ nìkan, mo sì rí ìran ńlá yìí (marah), agbára kankan kò sì ṣẹ́ kù nínú mi: nítorí ẹwà mi yí padà nínú mi sí ìbàjẹ́, èmi kò sì ní agbára kankan mọ́. Síbẹ̀, mo gbọ́ ohùn ọ̀rọ̀ rẹ̀: nígbà tí mo sì gbọ́ ohùn ọ̀rọ̀ rẹ̀, nígbà náà ni mo ṣubú sínú oorun jinlẹ̀ lórí ojú mi, ojú mi sì dojú kọ ilẹ̀. Dáníẹ́lì 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”.

Ní òpin ọjọ́ mọ́kànlélógún ìṣọ̀fọ̀ náà, èyí tí ní àwọn ọjọ́ ìkẹyìn bá ọjọ́ mẹ́ta àtààbọ̀ tí àwọn ẹlẹ́rìí méjì wà ní òkú ní ojú pópó mu, a mú kí Dáníẹ́lì rí ìfarahàn Kristi lójijì, ìfarahàn Rẹ̀ sì dàbí “ìfarahàn (mareh) mànàmáná.” Ìṣẹ̀lẹ̀ náà, ní òpin ọjọ́ mẹ́ta àtààbọ̀ ti Ìfihàn orí kẹ́kọ̀ọ̀kanlá, ń mú ìyapa wá, nítorí pé “àwọn ọkùnrin tí wọ́n wà pẹ̀lú” Dáníẹ́lì ni a mú kí wọ́n “má [rí] ìran (marah) náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tó bẹ́ẹ̀ tí wọ́n sá lọ láti fi ara wọn pamọ́. Nítorí náà” Dáníẹ́lì “ni a fi sílẹ̀ nìkan,” ṣùgbọ́n “àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi ni a mú kí wọ́n má [rí] ìran (marah) náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tó bẹ́ẹ̀ tí wọ́n sá lọ láti fi ara wọn pamọ́.”

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.

Ìran tí Dáníẹ́lì rí nígbà tí ó wà nìkan ni ìran abo, tí ń fa ìṣẹ̀lẹ̀, tí ó sì sọ Dáníẹ́lì di àwòrán ìran náà. A ṣe ìyípadà náà nípa fífi agbára ènìyàn Dáníẹ́lì kúrò, àti nípa yíyí ẹwà ara rẹ̀ padà sí ìbàjẹ́.

“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.

“Ẹran-ara gan-an nínú èyí tí ọkàn ń gbé bí nínú àgọ, tí ó sì fi ń ṣiṣẹ́, ti Olúwa ni. A kò ní ẹ̀tọ́ láti ṣàìbíkítà sí apá kankan nínú ẹ̀rọ alààyè náà. Gbogbo ìpín kan nínú ẹ̀dá alààyè náà ti Olúwa ni. Ìmọ̀ nípa ẹ̀dá ara wa fúnra wa yẹ kí ó kọ́ wa pé gbogbo ẹ̀yà ara ni a gbọdọ̀ fi ṣe iṣẹ́ Ọlọ́run, gẹ́gẹ́ bí ohun èlò òdodo.

“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.

“Kò sí ẹnìkan bí kò ṣe Ọlọ́run nìkan ló lè tẹ ìgbéraga inú ọkàn ènìyàn ba. A kò lè gba ara wa là. A kò lè tún ara wa bí. Ní àwọn àgbàlá ọ̀run, a kì yóò kọ orin kankan pé, Sí mi tí mo fẹ́ ara mi, tí mo sì fi ara mi wẹ ara mi mọ́, tí mo tún rà ara mi padà, sí mi ni ògo àti ọlá, ìbùkún àti ìyìn. Ṣùgbọ́n èyí ni kọ́kọ́rọ́ orin tí ọ̀pọ̀ ènìyàn ń kọ níhìn-ín ní ayé yìí. Wọ́n kò mọ ohun tí ó túmọ̀ sí láti jẹ́ onírẹ̀lẹ̀ àti oníwọ̀ntúnwọ̀nsì ní ọkàn; bẹ́ẹ̀ ni wọn kò sì nífẹ̀ẹ́ láti mọ̀ ó, bí wọ́n bá lè yẹra fún un. Gbogbo ìhìn rere wà nínú kíkọ́ láti ọ̀dọ̀ Kristi, ìrẹ̀lẹ̀ àti oníwọ̀ntúnwọ̀nsì Rẹ̀.”

“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.

“Kí ni ìdáláre nípa ìgbàgbọ́? Ó jẹ́ iṣẹ́ Ọlọ́run ní fífi ògo ènìyàn sínú erùpẹ̀, àti ní ṣíṣe fún ènìyàn èyí tí kò sí nínú agbára rẹ̀ láti ṣe fún ara rẹ̀.” 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.

Ìrírí ìdáláre nípa ìgbàgbọ́ jẹ́ iṣẹ́ Ọlọ́run nínú fífi ògo ènìyàn sílẹ̀ nínú erùpẹ̀. Ìran tí a mú kí àwọn ọkùnrin tí wọ́n wà pẹ̀lú Dáníẹ́lì sá kúrò níwájú rẹ̀ ni ìran abo “olùfa-ìṣẹ̀lẹ̀” ti ìfarahàn Kristi, àti lẹ́sẹ̀kẹsẹ̀ lẹ́yìn tí a ti fi ìdáláre ara ẹni Dáníẹ́lì sílẹ̀ nínú erùpẹ̀, a fi àwọn ìfọwọ́kàn angẹli mẹ́ta náà kún un, èyí tí ní ìkẹyìn fún un ní agbára láti gbé ìránṣẹ́ náà lọ.

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.

Ní ọdún 1888, áńgẹ́lì alágbára náà sọ̀ kalẹ̀ pẹ̀lú ìránṣẹ́ ìdáláre nípa ìgbàgbọ́, gẹ́gẹ́ bí àwọn Alàgbà Jones àti Waggoner ti gbé e kalẹ̀. Áńgẹ́lì kan náà yẹn sì tún sọ̀ kalẹ̀ ní ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 2001, pẹ̀lú ìránṣẹ́ kan náà gan-an ti ìdáláre nípa ìgbàgbọ́. Èyí ni ó sàmì sí ìbẹ̀rẹ̀ fífi èdìdì lé ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì náà. Ní òpin fífi èdìdì lé ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì náà, a tún ìránṣẹ́ tí ó wà ní ìbẹ̀rẹ̀ ṣe, nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàfihàn òpin ohun kan ní gbogbo ìgbà.

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.

Ní ọjọ́ kẹ́rìnlá oṣù Kẹjọ, ọdún 1840, áńgẹ́lì kan náà gan-an sọ̀ kalẹ̀ ó sì bẹ̀rẹ̀ àwọn ìgbésẹ̀ mẹ́ta tí a mú ṣẹ láti ọdún 1840 sí 1844. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí bẹ̀rẹ̀ pẹ̀lú ìfúnni ní agbára fún áńgẹ́lì kìíní ní ọjọ́ kọkànlá oṣù Kẹjọ, ọdún 1840, ìbọ̀wọ̀lé áńgẹ́lì kejì ní ọjọ́ kọkàndínlógún oṣù Kẹrin, ọdún 1844, àti ìbọ̀wọ̀lé áńgẹ́lì kẹta ní ọjọ́ kejìlélógún oṣù Kẹwàá, ọdún 1844. Ìtàn náà ṣáájú fi hàn ìsọ̀kalẹ̀ àkọ́kọ́ nínú àwọn áńgẹ́lì mẹ́ta ní ọjọ́ kọkànlá oṣù Kẹsàn-án, ọdún 2001, èyí tí áńgẹ́lì kejì tẹ̀ lé ní àkókò ìdánùjẹ́ ọjọ́ kẹtàlá oṣù Keje, ọdún 2020, èyí sì parí pẹ̀lú ìbọ̀wọ̀lé áńgẹ́lì kẹta ní àkókò òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́.

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.

Ní òpin ìtàn yẹn, nígbà tí Míkáẹ́lì bá sọ̀kalẹ̀ láti jí Mósè àti Élíjà dìde lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ ikú ní àwọn òpópónà, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ìfihàn orí kọkànlá, àti gẹ́gẹ́ bí a sì tún ti ṣàpẹẹrẹ rẹ̀ nínú ọjọ́ mọ́kànlélógún ìṣòro Dáníẹ́lì, Kristi tún sọ̀kalẹ̀. Ó kọ́kọ́ fi ìran ògo Rẹ̀ hàn, ìran tí ń tẹ ògo ènìyàn sínú erùpẹ̀, tí ó sì ń mú ìyapa wá. Nígbà tí Dáníẹ́lì bá ti wà nínú erùpẹ̀, àti lẹ́yìn tí Dáníẹ́lì ti di ẹni tí a yí padà nípa wíwo ìran abo “olùfa,” Gébúrẹ́lì fi ọwọ́ kàn án ní ìgbà àkọ́kọ́, ó sì gbé e dúró lórí ẹsẹ̀ rẹ̀ tí ń gbọ̀n.

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.

Lẹ́yìn náà, Mikaẹli olórí àwọn áńgẹ́lì sọ̀kalẹ̀ láti “jí Mósè dìde” ó sì fi ọwọ́ kàn Dáníẹli ní ìgbà kejì, tí ó fi í sílẹ̀ láìní agbára nítorí pé òótọ́ náà ti bò ó mọ́lẹ̀ pé lójú òótọ́ òun ń bá Olúwa rẹ̀ sọ̀rọ̀. Lẹ́yìn náà, Gébúriẹli wá, ó sì fi ọwọ́ kàn án ní ìgbà kẹta, ó sì fún un ní agbára fún iṣẹ́ jíjẹ́ àsíá ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Àwọn ìfọwọ́kàn mẹ́tẹ̀ẹ̀ta náà jẹ́ àpẹẹrẹ àwọn áńgẹ́lì mẹ́ta inú Ìfihàn orí kẹrìnlá, bí ó tilẹ̀ jẹ́ pé wọ́n ṣẹlẹ̀ ní ọjọ́ kan ṣoṣo.

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.

Ìrírí áńgẹ́lì àkọ́kọ́ ní ìfarahàn Kristi bí mànàmáná, ìran “olùfa-ìdí” tí ń yà sọ́tọ̀, àti ìfọwọ́kan àkọ́kọ́ tí ó gbé Dáníẹ́lì dìde kúrò nínú eruku ògo ènìyàn rẹ̀. Áńgẹ́lì àkọ́kọ́ ní gbogbo ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta tí ó wà nínú àkọ́kọ́, nítorí ó dúró fún ìhìn iṣẹ́ àkọ́kọ́. Kì í ṣe àìròtẹ́lẹ̀ pé a kọ ìfọwọ́kan àkọ́kọ́ sílẹ̀ nínú ẹsẹ̀ MẸ́SÀN-ÁN sí MỌ́KÀNLÁ.

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.

Síbẹ̀ mo gbọ́ ohùn ọ̀rọ̀ rẹ̀: àti nígbà tí mo gbọ́ ohùn ọ̀rọ̀ rẹ̀, nígbà náà ni mo wà nínú oorun jíjin lórí ojú mi, ojú mi sì dojúkọ ilẹ̀. Àti wò ó, ọwọ́ kan fọwọ́ kàn mí, èyí tí ó gbé mi dìde sórí eékún mi àti lórí àtẹ́lẹwọ́ ọwọ́ mi. Ó sì wí fún mi pé, Ìwọ Dáníẹ́lì, ọkùnrin tí a fẹ́ràn gidigidi, mọ̀ àwọn ọ̀rọ̀ tí mo ń sọ fún ọ, kí o sì dúró ní ìdúróṣinṣin: nítorí sí ọ ni a ti rán mi wá nísinsin yìí. Nígbà tí ó sì ti sọ ọ̀rọ̀ yìí fún mi, mo dúró ní ìwarìrì. Dáníẹ́lì 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.

Ìrírí ìfọwọ́kàn kejì, èyí tí Kristi fúnra Rẹ̀ ṣe, yí Dáníẹ́lì padà láti inú àìlera láti sọ̀rọ̀ sí agbára láti bá Olúwa rẹ̀ sọ̀rọ̀. Nínú ìfọwọ́kàn kejì náà, Dáníẹ́lì kò ní èémí, nítorí náà a ṣàfihàn án níhìn-ín gẹ́gẹ́ bí ẹni tí ó wà ní ìpele ìránṣẹ́ àkọ́kọ́ ti Ìsíkíẹ́lì nínú orí kẹtàdínlógójì.

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.

Nígbà tí ó sì ti sọ irú ọ̀rọ̀ bẹ́ẹ̀ fún mi, mo dojú mi bolẹ̀, mo sì di adití. Sì kíyèsi i, ẹni kan tí ó dàbí àwòrán àwọn ọmọ ènìyàn fi ọwọ́ kan ètè mi; nígbà náà ni mo la ẹnu mi, mo sì sọ̀rọ̀, mo sì wí fún ẹni tí ó dúró níwájú mi pé, Olúwa mi, nítorí ìran náà, ìbànújẹ́ mi yí padà wá sórí mi, mi ò sì ní agbára kankan tí ó ṣẹ́ kù. Nítorí báwo ni ìránṣẹ́ olúwa mi yìí yóò ṣe lè bá olúwa mi yìí sọ̀rọ̀? Nítorí ní tèmi, lójijì kò sí agbára kankan tí ó ṣẹ́ kù nínú mi, bẹ́ẹ̀ ni èémí kankan kò sì ṣẹ́ kù nínú mi. 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.

Nínú ìfìṣẹ́kejì ti Ìsíkíẹ́lì, a ní láti mí ìfiranṣẹ́ kan láti ọ̀dọ̀ ẹ̀fúùfù mẹ́rin sórí àwọn egungun náà, kí wọ́n lè yè, kí wọ́n sì dìde dúró gẹ́gẹ́ bí ogun alágbára. Ìfúnnilára ogun náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìfọwọ́kan kẹta.

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.

Nígbà náà ẹnìkan tí ó dàbí ìrísí ènìyàn tún wá, ó sì fi ọwọ́ kan mi, ó sì fún mi ní agbára. Ó sì wí pé, Ìwọ ènìyàn olùfẹ́ gidigidi, má bẹ̀rù: àlàáfíà ni fún ọ; jẹ́ alágbára, bẹ́ẹ̀ ni, jẹ́ alágbára. Nígbà tí ó sì ti bá mi sọ̀rọ̀, a fún mi ní agbára, mo sì wí pé, Kí olúwa mi sọ̀rọ̀; nítorí ìwọ ti fún mi ní agbára. Nígbà náà ni ó wí pé, Ṣé o mọ ìdí tí mo fi wá sọ́dọ̀ rẹ? sì nísinsin yìí èmi yóò padà lọ jagun pẹ̀lú ọmọ-aládé Persia: àti nígbà tí mo bá ti jáde lọ, kíyèsi i, ọmọ-aládé Gíríìsì yóò wá. Ṣùgbọ́n èmi yóò fihàn ọ ohun tí a kọ sínú ìwé-mímọ́ òtítọ́: kò sì sí ẹnikẹ́ni tí ó dúró tì mí mú nínú nǹkan wọ̀nyí, bí kò ṣe Mikaeli ọmọ-aládé yín. Èmi pẹ̀lú, ní ọdún kìn-ín-ní ti Dariusi ará Media, àní èmi, dúró láti jẹ́ kí ó dúró ṣinṣin àti láti fún un ní agbára. Àti nísinsin yìí èmi yóò fihàn ọ òtítọ́. Kíyèsi i, ọba mẹ́ta yóò tún dìde ní Persia; ẹni kẹrin yóò sì pọ̀ ní ọrọ̀ ju gbogbo wọn lọ: nípa agbára rẹ̀ nínú ọrọ̀ rẹ̀ ni yóò rú gbogbo wọn sókè sí ìjọba Gíríìsì. Danieli 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.

Ìhìnrere tí ó mú kí ẹlẹ́rìí méjì náà yè nínú Ezekiel orí kẹtàlélọ́gbọ̀n ni ìhìnrere Islámù ti ègbé kẹta; ṣùgbọ́n ní ìlà lórí ìlà, ìhìnrere tí Gébúréélì dá mọ̀ nínú àpèjúwe Mikaẹli tí ń jí Mósè dìde tí ó sì ń gbé e sókè lọ sí ọ̀run gẹ́gẹ́ bí àsíá, ni ìhìnrere ààrẹ ìkẹyìn ti Orílẹ̀-Èdè Amẹ́ríkà. Òun ni ìhìnrere ààrẹ kẹfà (ìwo Olómìnira) tí a pa ní ọdún 2020, gẹ́gẹ́ bí a ti pa ìwo Pùròtẹ́sítáǹtì tòótọ́. Nínú ìtàn Dáníẹ́lì, àjíǹde láti inú àwọn ọjọ́ ọ̀fọ̀ fún ìwo Pùròtẹ́sítáǹtì tòótọ́, mú wọlé sí ìdánimọ̀ àjíǹde ìwo Olómìnira.

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.

Ní ìgbà méje nínú orí kẹwàá ìwé Dáníẹ́lì ni a ti lò ọ̀rọ̀ náà “ìran” tàbí “ìfarahàn.” Àwọn ìtọ́kasí méje wọ̀nyí jẹ́ mímọ̀ nípa ọ̀rọ̀ Hébérù kan náà, àfi pé ní ìgbà mẹ́ta nínú wọn ọ̀rọ̀ náà wà ní akọ-abo obìnrin, nígbà tí ní àwọn ìgbà mẹ́rin yòókù ó wà ní akọ-abo ọkùnrin. Níwọ̀n bí méje ti jẹ́ nọ́mbà pípé, àti pé àpapọ̀ mẹ́ta-mẹ́rin tí ó dọ́gba sí méje jẹ́ àbùdá pàtàkì kan nínú ìwé Ìfihàn, níbi tí àwọn mẹ́ta ìkẹyìn nínú àwọn ìjọ méje, àti àwọn mẹ́ta ìkẹyìn nínú àwọn èdìdì méje, àti àwọn mẹ́ta ìkẹyìn nínú àwọn kàkàkí méje ti jẹ́ yàtọ̀ sí mímọ̀ kúrò lọ́dọ̀ àwọn mẹ́rin àkọ́kọ́.

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.

Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, àti ní ìtumọ̀ yìí Dáníẹ́lì àti Jòhánù jẹ́ ààmì kan náà ti ọjọ́ ìkẹyìn. Ìran Kristi nínú orí kẹwàá ni ìran Kristi nínú Ìfihàn orí kìn-ín-ní.

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

Nínú ìwé Ìfihàn orí kìíní, Jòhánù gbọ́ ohùn kan lẹ́yìn rẹ̀, ó sì yí padà láti rí ẹni tí ń sọ̀rọ̀ náà.

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.

Mo wà nínú Ẹ̀mí ní ọjọ́ Oluwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè, tí ń wí pé, Èmi ni Alfa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹyìn: ohun tí ìwọ bá sì rí, kọ ọ sínú ìwé kan, kí o sì rán an sí àwọn ìjọ méje tí ó wà ní Éṣíà; sí Éfesu, àti sí Simírínà, àti sí Págámù, àti sí Tiatírà, àti sí Sádísì, àti sí Filadẹlfíà, àti sí Laodíkíà. Ifihan 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.”

Bóyá ó jẹ́ àwọn ìfọwọ́kan mẹ́ta nínú Dáníẹ́lì orí kẹwàá, tàbí ìran kan náà nínú orí kìn-ín-ní Ìfihàn, tàbí àwọn ìránṣẹ́ méjì ti Ésékíẹ́lì nínú orí mẹ́tàlélógójì, tàbí bí a ti fi ẹyín iná kan láti orí pẹpẹ kàn Ísáyà, ìrírí náà ń fi ìdánimọ̀ agbára tí a fi fún ìṣẹ̀dáhùn ìkìlọ̀ ìkẹyìn hàn, ìṣẹ̀dáhùn náà sì bẹ̀rẹ̀ ní àjíǹde àwọn ẹlẹ́rìí méjì náà ní oṣù Keje ọdún 2023. Dáníẹ́lì, Jòhánù, Ésékíẹ́lì àti Ísáyà gbogbo wọn dúró fún aṣojú-ìránṣẹ́ kan tí ó gbọ́ “ohùn” láti inú “àwọn ọ̀nà àtijọ́” lẹ́yìn rẹ̀, tí ó ń béèrè pé, “ta ni èmi yóò rán?” Nígbà tí aṣojú-ìránṣẹ́ náà dáhùn pé, “èmi nìyí, rán mi,” a fún un ní agbára, ó sì gbé ohùn rẹ̀ sókè, gẹ́gẹ́ bí ẹni tí ń ké ní aginjù. “Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń wí fún àwọn ìjọ.”

We will continue this study in our next article.

A ó tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ wa tí ó tẹ̀lé.

“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).

“Ní àkókò iṣẹ̀lẹ̀ tí a ṣẹ̀ṣẹ̀ ṣàpèjúwe yìí, áńgẹ́lì Gébúriẹli fi gbogbo ẹ̀kọ́ tí Dáníẹli lè gbà nígbà náà fún un. Síbẹ̀sibẹ̀, lẹ́yìn ọdún díẹ̀, wòlíì náà fẹ́ mọ̀ sí i nípa àwọn kókó-ọrọ̀ tí a kò tíì ṣàlàyé ní kíkún, ó sì tún fi ara rẹ̀ sọ́tọ̀ láti wá ìmọ́lẹ̀ àti ọgbọ́n lọ́dọ̀ Ọlọ́run. ‘Ní ọjọ́ wọ̀nyẹn èmi Dáníẹli ń ṣòfò fún ọ̀sẹ̀ mẹ́ta pípé. Mi ò jẹ oúnjẹ dídùn, bẹ́ẹ̀ ni ẹran tàbí wáìnì kò wọ ẹnu mi, bẹ́ẹ̀ ni èmi kò fi òróró kun ara mi rárá…. Nígbà náà ni mo gbé ojú mi sókè, mo sì wo, sì wò ó, ará kan wà tí ó wọ aṣọ ọ̀gbọ̀, ìbàdí rẹ̀ sì fi wúrà dáradára ti Úfásì dì mú. Ara rẹ̀ pẹ̀lú dàbí bérílì, ojú rẹ̀ sì dàbí ìrísí mànàmáná, ojú rẹ̀ méjèèjì sì dàbí fìtílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dàbí idẹ tí a ti fọ tán ní àwọ̀, ohùn ọ̀rọ̀ rẹ̀ sì dàbí ohùn ọ̀pọ̀ ènìyàn’ (Dáníẹli 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.

“Àpèjúwe yìí jọ èyí tí Johanu fi hàn nígbà tí a fi Kristi hàn án lórí Erékùṣù Patimu. Kì í ṣe ẹni kékeré ju Ọmọ Ọlọ́run lọ ni ó farahàn sí Daniẹli. Olúwa wa sì bá ojiṣẹ́ ọ̀run mìíràn wá láti kọ́ Daniẹli ní ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn.

“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.

“Àwọn òtítọ́ ńlá tí Olùdáǹdè ayé ti ṣípayá jẹ́ fún àwọn tí ń wá òtítọ́ bí ẹni pé wọ́n ń wá àwọn ìṣúra tí a fi pamọ́. Dáníẹ́lì jẹ́ ọkùnrin àgbàlagbà. Ìyè rẹ̀ ti kọjá láàárín àwọn ìfẹ́kúfẹ̀ẹ́ ilé-ẹjọ́ àwọn aláìmọ̀ Ọlọ́run, ọkàn rẹ̀ sì kún fún àwọn ọ̀ràn ìṣàkóso ìjọba ńlá kan. Síbẹ̀, ó ya ara rẹ̀ kúrò nínú gbogbo àwọn wọ̀nyí láti rẹ ara rẹ̀ níwájú Ọlọ́run, kí ó sì wá ìmọ̀ nípa àwọn ète Ọ̀gá-ògo jùlọ. Ní ìdáhùn sí àwọn ẹ̀bẹ̀ rẹ̀, a fi ìmọ́lẹ̀ láti inú àwọn àgbàlá ọ̀run ránṣẹ́ fún àwọn tí yóò wà láàyè ní àwọn ọjọ́ ìkẹyìn. Nítorí náà, pẹ̀lú ìtara mélòó kan ni ó yẹ kí àwa máa wá Ọlọ́run, kí Ó lè ṣí òye wa sílẹ̀ láti lóye àwọn òtítọ́ tí a mú wá bá wa láti ọ̀run.”

“‘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.’

“‘Èmi, Dáníẹ́lì nìkan, ni mo rí ìran náà: nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bọ̀ lórí wọn, tó bẹ́ẹ̀ tí wọ́n fi sá lọ láti fi ara wọn pamọ́…. Agbára kankan kò sì ṣẹ́ kù nínú mi: nítorí ẹwà mi yí padà nínú mi di ìbàjẹ́, agbára kankan kò sì ṣẹ́ kù fún mi láti mú’” (ẹsẹ̀ 7, 8). Gbogbo àwọn tí a sọ di mímọ́ ní òtítọ́ yóò ní ìrírí irú èyí. Bí ìmọ̀ wọn nípa títóbi, ògo, àti pípé Kristi ṣe túbọ̀ ń yé wọn sí i, bẹ́ẹ̀ ni wọn yóò túbọ̀ rí ailágbára àti àìpé ara wọn ní kedere jùlọ. Wọn kì yóò ní ìfẹ́kúfẹ̀ẹ́ láti pe ara wọn ní ẹni tí kò ní ẹ̀ṣẹ̀ rárá; ohun tí ó ti farahàn nínú ara wọn gẹ́gẹ́ bí ohun tí ó tọ́ àti tí ó lẹ́wà yóò, ní ìfiwéra pẹ̀lú ìwà mímọ́ àti ògo Kristi, hàn gẹ́gẹ́ bí ohun tí kò yẹ àti ohun tí ó lè bàjẹ́ nìkan. Nígbà tí a bá yà ènìyàn kúrò lọ́dọ̀ Ọlọ́run, tí wọn sì ní ìran tí kò ṣe kedere rárá nípa Kristi, nígbà náà ni wọn fi ń sọ pé, ‘Èmi kò ní ẹ̀ṣẹ̀; a ti sọ mí di mímọ́.’”

“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).

“Nísinsin yìí ni Gébúrẹ́lì farahàn fún wòlíì náà, ó sì bá a sọ̀rọ̀ báyìí pé: ‘Ìwọ Dáníẹ́lì, ọkùnrin tí a fẹ́ràn gidigidi, yé àwọn ọ̀rọ̀ tí mo ń sọ fún ọ, kí o sì dúró ní títọ́; nítorí sí ọ ni a ti rán mi wá nísinsin yìí.’ Nígbà tí ó sì ti sọ ọ̀rọ̀ yìí fún mi, mo dúró ní ìwárìrì. Nígbà náà ni ó sọ fún mi pé, Má bẹ̀rù, Dáníẹ́lì: nítorí láti ọjọ́ kìn-ín-ní tí ìwọ ti fi ọkàn rẹ sí i láti lóye, àti láti rẹ ara rẹ sílẹ̀ níwájú Ọlọ́run rẹ, a ti gbọ́ ọ̀rọ̀ rẹ, mo sì wá nítorí ọ̀rọ̀ rẹ” (ẹsẹ̀ 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.

“Ọlá ńlá wo ni Ọba ńlá ọ̀run fi hàn sí Dáníẹ́lì! Ó tù ìránṣẹ́ Rẹ̀ tí ń wárìrì nínú, ó sì fi dá a lójú pé a ti gbọ́ àdúrà rẹ̀ ní ọ̀run. Ní ìdáhùn sí ẹ̀bẹ̀ títóótọ́ yẹn ni a rán áńgẹ́lì Gábíréli láti nípa lórí ọkàn ọba Pérísíà. Ọba náà ti tako àwọn ìfọ̀mọ̀ràn Ẹ̀mí Ọlọ́run ní gbogbo ọ̀sẹ̀ mẹ́ta tí Dáníẹ́lì fi ń gbààwẹ̀, tí ó sì ń gbàdúrà; ṣùgbọ́n Aṣáájú ọ̀run, Olú-áńgẹ́lì náà, Míkáẹ́lì, ni a rán láti yi ọkàn ọba aláìléègbọràn náà padà kí ó lè gbé ìgbésẹ̀ kan tó dájú láti dá àdúrà Dáníẹ́lì lóhùn.”

“‘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.

“‘Nígbà tí ó sì ti sọ irú ọ̀rọ̀ bẹ́ẹ̀ fún mi, mo dojú mi bolẹ̀, mo sì di adití-ọ̀rọ̀. Àti kíyèsi i, ẹni kan tí ó dàbí àwòrán àwọn ọmọ ènìyàn fọwọ́ kan ètè mi…. Ó sì wí pé, Iwọ ẹni tí a fẹ́ràn gidigidi, má bẹ̀rù: àlàáfíà ni fún ọ, máa lágbára, bẹ́ẹ̀ni, máa lágbára. Nígbà tí ó sì ti bá mi sọ̀rọ̀, a fún mi ní agbára, mo sì wí pé, Kí Olúwa mi sọ̀rọ̀; nítorí ìwọ ti fún mi ní agbára’ (ẹsẹ̀ 15–19). Tó bẹ́ẹ̀ gẹ́gẹ́ ni ògo ìbílẹ̀ ọ̀run tí a fi hàn án Dáníẹ́lì tó, tí kò fi lè fara da ìríran náà. Nígbà náà ni aṣojú ọ̀run náà bo ìmólẹ̀ ìṣáǹkálẹ̀ ìwàláàyè rẹ̀, ó sì farahàn wòlíì náà gẹ́gẹ́ bí ‘ẹni kan tí ó dàbí àwòrán àwọn ọmọ ènìyàn’ (ẹsẹ̀ 16). Pẹ̀lú agbára ìbílẹ̀ rẹ̀, ó fún ọkùnrin olóòtítọ́ àti onígbàgbọ́ yìí ní agbára, kí ó lè gbọ́ ìránṣẹ́ tí a rán sí i láti ọ̀dọ̀ Ọlọ́run.”

“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.

“Dáníẹ́lì jẹ́ ìránṣẹ́ olùfọkànsìn ti Ọ̀gá-ọba Ọ̀run Jùlọ. Ìgbésí ayé rẹ̀ gígùn kún fún àwọn iṣẹ́ ìránṣẹ́ ọlọ́lá fún Olúwa rẹ̀. Ìwà mímọ́ rẹ̀ àti ìṣòtítọ́ rẹ̀ tí kò yí padà, àfi pé a lè fi wọ́n dọ́gba pẹ̀lú ìrẹ̀lẹ̀ ọkàn rẹ̀ àti ìrònúpìwàdà rẹ̀ níwájú Ọlọ́run. A tún sọ ọ́ pé, Ìgbésí ayé Dáníẹ́lì jẹ́ àpèjúwe tí a mí sí nípa ìsọdimímọ́ tòótọ́.” Sanctified Life, 49–52.