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# The Book of Daniel - Number One-Hundred and Seventy-Four

Akwụkwọ Daniel—Nọmba Otu Narị na Iri Asaa na Anọ

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Nghọta Amụma na Mkpughe Dị Nsọ: Ịghọta Ọhụụ Daniel na Mmetụta Ya N’Ụbọchị Ikpeazụazụ

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Ka anyị na-ekwu maka agha nnọchi anya nke atọ, nke a na-anọchi anya ya n’amaokwu iri na atọ ruo iri na ise, anyị ga-echeta ihe ndị butere n’amaokwu ndị a. N’isi nke iri, Daniel natara ọhụ ikpeazụ ya, ma n’ime ime nke a, e mere ka a mata ya dịka onye na-aghọta ma ọhụ amụma nke ime ma nke mpụga. Okwu Hibru ahụ bụ “dabar,” nke pụtara “okwu,” ka a sụgharịrị dịka “ihe.” N’isi nke itoolu, mgbe Gabriel bịara ime ka Daniel ghọta ọhụ ụbọchị puku abụọ na narị atọ ahụ, okwu Hibru ahụ bụ “dabar” ka a sụgharịrị dịka “okwu ahụ.”

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Ee, mgbe m ka nọ na-ekpe ekpere, ọbụna nwoke ahụ, Gebriel, onye m hụrụ n’ọhụụ ahụ ná mmalite, ebe e mere ka o fee ọsọ ọsọ, metụrụ m aka n’oge àjà anyasị. O wee mee ka m mata, gwaakwa m okwu, sị, O Daniel, apụtawo m ugbu a inye gị nka na nghọta. Ná mmalite nke arịrịọ gị ka iwu ahụ pụrụ, abịakwutekwakwara m igosi gị ya; n’ihi na a hụrụ gị n’anya nke ukwuu: ya mere ghọta okwu ahụ, tụleekwa ọhụụ ahụ. Daniel 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Mgbe Gebriel gwara Daniel ka ọ “ghọta okwu ahụ, wee tụlee ọhụụ ahụ,” e sụgharịrị okwu Hibru ahụ bụ “biyn” dịka ma “ghọta” ma kwa “tụlee.” Okwu ahụ pụtara ikewapụ n’uche. Gebriel gwara Daniel ka o mee nkewa n’uche n’etiti “dabar” nke a sụgharịrị dịka “okwu ahụ” na “mareh,” nke a sụgharịrị dịka “ọhụụ.” Ka o wee ghọta nkọwa ahụ Gebriel na-enye Daniel banyere amụma nke afọ puku abụọ na narị atọ, Daniel ga-amata ọdịiche dị n’etiti ọhụụ amụma ahụ e gosipụtara dịka “okwu ahụ” na ọhụụ amụma “mareh.” “Okwu ahụ,” nke bụ “dabar,” nke pụtara okwu, na-anọchi anya ahịrị mpụga nke amụma, ebe ọhụụ “mareh” na-anọchi anya ahịrị ime nke amụma.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

N’isi nke iri nke Daniel, eziokwu mbụ a na-ekpughere onye na-amụ amụma bụ na Daniel na-anọchi anya ndị Chineke n’ụbọchị ikpeazụ bụ́ ndị na-aghọta ma ahịrị ime ma ahịrị mpụga nke amụma.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> N’afọ nke atọ nke Sairọs eze Peasia, e kpughere Daniel ihe, onye a na-akpọ aha ya Belteshazza; ihe ahụ bụkwa eziokwu, ma oge e kpebiri dị ogologo: o wee ghọta ihe ahụ, wee nwee nghọta nke ọhụụ ahụ. Daniel 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Ihe” ahụ, bụ okwu Hibru “dabar,” ma “ọhụụ” ahụ bụ ọhụụ “mareh.” Dị ka onye-amụma, Daniel na-anọchite anya ndị Chineke nke ụbọchị ikpeazụ, ndị mmezu ha zuru oke bụ otu narị puku na puku iri anọ na anọ ahụ. Afọ nke atọ nke Sairọs na-etinye Daniel n’ahịrị mgbanwe ahụ nke malitere n’oge ọgwụgwụ n’afọ 1989. N’ime “ụbọchị ndị ahụ,” nke na-anọchite anya akụkọ ihe mere eme site n’afọ 1989 ruo iwu Ụka Sọnde nke na-abịa n’oge na-adịghị anya na United States, Daniel nọ na-eru uju izu atọ. N’ahịrị mgbanwe nke otu narị puku na puku iri anọ na anọ ahụ, oge iru uju ahụ na-akara ụbọchị atọ na ọkara ahụ ebe ndị àmà abụọ nke Mkpughe isi nke iri na otu nwụrụ anwụ n’okporo ámá. Okporo ámá nke nnukwu obodo ahụ nke Sọdọm na Ijipt, ebe a kpọgidekwara Onyenwe anyị n’obe, bụkwa ndagwurugwu Ezikiel nke ọkpụkpụ akọrọ nwụrụ anwụ.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

N’isi nke iri, a gbanwere Daniel ka o yie onyinyo nke Kraịst, a metụkwara ya aka ugboro atọ tupu Gebriel akọwapụta ọhụụ ahụ Daniel hụrụ. Ọhụụ ahụ mụtara nkewa nke ụdị abụọ nke ndị na-efe ofufe. Oziọma ebighị ebi na-amụpụta mgbe niile ụdị abụọ nke ndị na-efe ofufe. Daniel nọchiri anya ụdị ndị na-efe ofufe ahụ e ji otu narị puku na puku iri anọ na anọ kọwaa, n’iche iche megide ụdị ahụ nke sitere n’egwu gbapụ n’ihu ọhụụ ahụ.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Tupu e ruo isi nke iri, Gebriel bịakwutere Daniel ugboro atọ iji kọwaa ọhụụ. Ọ kọwara ọhụụ ndị dị n’isi nke asaa na nke asatọ, ndị gosipụtara alaeze ndị amụma Akwụkwọ Nsọ n’ime ngosipụta ndọrọ ndọrọ ọchịchị ha (isi nke asaa), nakwa ngosipụta okpukpe ha (isi nke asatọ). Mgbe ahụ, n’isi nke itoolu, Gebriel kọwara amụma afọ puku abụọ na narị atọ ahụ. Gebriel bịarutere n’isi nke iri iji mezue nkọwa ahụ e hapụrụ na-ezughị ezu n’isi nke itoolu, ma nye Daniel nkọwa nke ọhụụ ahụ nke mụrụ ụdị abụọ nke ndị na-efe ofufe. Gebriel buru ụzọ nye Daniel nchịkọta izugbe nke ọhụụ ahụ n’amaokwu nke iri na anọ.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Ugbu a ka m bịara ime ka ị ghọta ihe ga-adakwasị ndị nke gị n’ụbọchị ikpeazụ: n’ihi na ọhụụ ahụ ka dịkwa maka ọtụtụ ụbọchị. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Ọhụ nke Kraịst ahụ, nke mụrụ ụdị abụọ nke ndị na-efe ofufe, na-anọchi anya ihe ga-adakwasị ndị Chineke n’ụbọchị ikpeazụ. Nkọwa nke isi nke asaa na nke asatọ bụ nkọwa nke akụkọ ihe mere eme e gosiri site n’ibilite na ida nke alaeze ndị amụma Akwụkwọ Nsọ, dịka e ji anụ ọhịa na-eri anụ na anụ nke ebe nsọ sere ha, n’otu n’otu. Nkọwa nke isi nke itoolu bụ nkewa zuru ezu nke oge amụma dị iche iche a nọchiri anya n’ime amụma nke puku ụbọchị na narị atọ abụọ. N’ụzọ ụfọdụ, ọhụ nke Kraịst e nyere ebube n’isi nke iri na-anọchi anya ihe ga-adakwasị ndị Chineke n’ụbọchị ikpeazụ. Tupu Gebriel amalite ịkọwa n’ụzọ zuru ezu usoro akụkọ ihe mere eme ahụ, nke bụ nkọwa nke ọhụ nke Kraịst e nyere ebube, ọ na-echetara Daniel na ọ gwalarị ya ihe nkọwa ahụ na-anọchi anya ya.

> 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 10:20.

> Mgbe ahụ, ọ sịrị, Ì ma ihe mere m ji bịakwute gị? Ma ugbu a, aga m alaghachi ịlụso onye-isi Peshịa ọgụ; ma mgbe m ga-apụ, lee, onye-isi Gris ga-abịa. Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Gebriel na-echetara Daniel na ọ gwara Daniel n’amaokwu nke iri na anọ na ọ bịara ime ka Daniel ghọta ihe ga-adakwasị ndị nke Chineke n’ụbọchị ikpeazụ, ma o tụrụ anya na Daniel ga-etinye ngosipụta na-esonụ nke akụkọ ihe mere eme amụma n’ime ọnọdụ ahụ. Daniel nọ na-achọ nghọta kpọmkwem site n’ụbọchị mbụ ọ malitere iru uju.

> 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. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

> O we si m, Atụla egwu, Daniel: n’ihi na site n’ụbọchị mbụ i tinyere obi gị ịghọta, na iweda onwe gị ala n’ihu Chineke gị, a nụrụ okwu gị, ma abịaworom n’ihi okwu gị. Ma onye-isi nke alaeze Peasia guzogidere m ụbọchị iri abụọ na otu: ma, lee, Maikel, otu n’ime ndị-isi ukwu ahụ, bịara inyere m aka; ma anọgidere m n’ebe ahụ n’etiti ndị eze Peasia. Daniel 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Mgbe izu atọ Daniel nọrọ n’iru újú, ọ hụrụ ọhụụ nke Kraịst, nke n’amụma kwekọrọ n’ọhụụ nke Kraịst Jọn nọ na Patmọs hụrụ.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> “Ọ dịghị onye dị nta karịa Ọkpara Chineke pụtara nye Daniel. Nkọwa a yiri nke Jọn nyere mgbe e kpughere Kraịst nye ya n’àgwàetiti Patmos. Onyenwe anyị ugbu a ji onye ozi ọzọ nke eluigwe bịa ịkụziri Daniel ihe ga-eme n’ụbọchị ikpeazụ. E nyere Daniel ihe ọmụma a, ma dekọọ ya site n’ike mmụọ nsọ n’ihi anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị.”

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

> “Eziokwu ukwu ndị Onye Nzọpụta nke ụwa kpughere bụ maka ndị na-achọ eziokwu dị ka a ga-asị na ha na-achọ akụ zoro ezo. Daniel bụ nwoke meworo agadi. Ndụ ya agafewo n’etiti ịmasị dị iche iche nke ụlọikpe ndị mba ọzọ na-ekpere arụsị, uche ya jupụtakwara n’ihe gbasara ọchịchị alaeze ukwu; ma o si n’ihe ndị a niile wepụ onwe ya iji weda mkpụrụ obi ya n’ihu Chineke, ma chọọ ịmata nzube nke Onye Kasị Elu. Ma n’ịzaghachi arịrịọ ya nile, e sitere n’ụlọikpe nke eluigwe nyefee ìhè maka ndị ga-adị ndụ n’ụbọchị ikpeazụ. Ya mere, olee otú o kwesịrị ịdị njọ n’obi anyị ịchọ Chineke, ka O mepee nghọta anyị ịghọta eziokwu ndị e si n’Eluigwe wetara anyị.

> “‘And 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.’ Such will be the experience of every one who is truly sanctified. 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.’

> “‘Ma ọ bụ naanị mụ onwe m, Daniel, ka hụrụ ọhụụ ahụ; n’ihi na ndị ikom ahụ so m ahụghị ọhụụ ahụ; kama oke ịma jijiji dakwasịrị ha, nke mere na ha gbara ọsọ gaa zoo onwe ha…. Ike ọbụla adịghịkwa n’ime m; n’ihi na mma m gbanwere n’ime m ghọọ ire ure, enweghịkwa m ike ọbụla fọdụrụ.’ Nke a ga-abụ ahụmahụ nke onye ọbụla e doo nsọ n’ezie. Ka echiche ha banyere ịdị ukwuu, ebube, na izu-okè nke Kraịst na-akawanye doo anya, ka ha ga-ahụkwa nke ọma karịa adịghị ike na ezughị okè nke onwe ha. Ha agaghị enwe ọchịchọ ịsị na ha enweghị mmehie; ihe ahụ nke pụtara n’ime onwe ha dịka ihe ziri ezi ma maa mma ga-apụta, ma e jiri ya tụnyere ịdị ọcha na ebube nke Kraịst, dịka ihe na-ekwesịghị ekwesị naanị ya na nke na-emebi emebi. Ọ bụ mgbe e kewapụrụ mmadụ n’ebe Chineke nọ, mgbe echiche ha banyere Kraịst na-edoghị anya nke ukwuu, ka ha na-ekwu, ‘Enweghị m mmehie; e doola m nsọ.’”

> “Gabriel then appeared to the prophet, and thus addressed him; ‘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. 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.’

> “Mgbe ahụ, Gebriel pụtara n’ihu onye-amụma ahụ, wee gwa ya otu a: ‘O Daniel, nwoke a hụrụ n’anya nke ukwuu, ghọta okwu ndị m na-agwa gị, guzokwa ọtọ; n’ihi na ọ bụ gị ka e zigara m ugbu a. Mgbe o kwuworo m okwu a, akwụụrụ m ọtọ n’ịma jijiji. Mgbe ahụ, ọ sịrị m, Atụla egwu, Daniel; n’ihi na site n’ụbọchị mbụ i tinyere obi gị n’ịghọta ihe, na n’ịdọ onwe gị aka ná ntị n’ihu Chineke gị, a nụrụ okwu gị, abịakwokwa m n’ihi okwu gị.’”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that 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.

> “Ùgwù dị ukwuu a gọziri Daniel site n’aka Ebube nke Eluigwe! Ọ na-akasi ohu Ya na-ama jijiji obi, ma na-emesi ya obi ike na e nụrụ ekpere ya n’Eluigwe, nakwa na n’ịza arịrịọ ahụ siri ike, e zigara mmụọ ozi ahụ, Gebriel, ka o metụta obi eze Peasia. Eze ahụ jụrụ ịnakwere mmetụta nke Mmụọ nke Chineke n’ime izu atọ ahụ nile Daniel nọ na-ebu ọnụ ma na-ekpe ekpere, ma e zigara Onyeisi nke Eluigwe, ya bụ, Maikel, onyeisi ndị mmụọ ozi, ka o tụgharịa obi eze ahụ isi ike ka o mee ihe doro anya iji zaa ekpere Daniel.”

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ 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.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Mgbe o kwusịrị m okwu ndị dị otu a, edobere m ihu m n’ala, aghọkwara m onye dara ogbi. Ma, lee, otu onye nke yiri oyiyi ụmụ mmadụ metụrụ egbugbere ọnụ m aka…. O wee sị, O mmadụ a hụrụ n’anya nke ukwuu, atụla egwu: udo dịrị gị; sie ike, ee, sie ike. Ma mgbe o kwusịrị m okwu, e mere ka m sie ike, m wee sị, Ka onyenwe m kwuo; n’ihi na i meela ka m sie ike.’ Ebube dị nsọ nke e kpughere Daniel dị ukwuu nke na ọ pụghị ịnagide ile ya anya. Mgbe ahụ, onye ozi nke Eluigwe kpuchiri ìhè nke ọnụnọ ya, wee gosi onye amụma ahụ onwe ya dịka ‘otu onye nke yiri oyiyi ụmụ mmadụ.’ Site n’ike ya dị nsọ o mere ka nwoke a nke ezi omume na nke okwukwe sie ike, ka o nụ ozi e si n’aka Chineke zigaara ya.

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

> “Daniel bụ ohu e ji obi ya niile fee Onye Kachasị Elu. Ndụ ya ogologo jupụtara n’omume ọma na nke dị elu nke ijere Nna-ukwu ya ozi. Ịdị ọcha nke agwa ya, na ikwesị ntụkwasị obi ya nke na-adịghị ama jijiji, bụ naanị ịdị umeala n’obi ya na mwute obi ya n’ihu Chineke hà nhata. Anyị na-ekwughachi, Ndụ Daniel bụ ihe atụ sitere n’ike mmụọ nsọ nke ido nsọ n’eziokwu.” Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Ahụmahụ Daniel n’isi nke iri na-anọchite anya ndị Chineke n’ụbọchị ikpeazụ, ndị, dị ka Daniel na Jọn, na-aghọta Mkpughe nke Jizọs Kraịst. Isi ihe na-enyere aka itinye Daniel n’ime akụkọ amụma ebe ahụmahụ ya dị, dabeere n’eziokwu ahụ na ọ nọ n’iru uju, nakwa na e zigara Michael n’ọgwụgwụ ụbọchị iri abụọ na otu ahụ. N’amaokwu mbụ, Daniel dere na o nwere nghọta banyere ma ọhụụ ime ma ọhụụ mpụta nke amụma. Tupu ụbọchị iri abụọ na otu ahụ, Daniel nwere nghọta na-ezughị ezu banyere ọhụụ abụọ ahụ, ma site n’ịkọwa Gabriel, Daniel jidere “ihe ahụ” na “ọhụụ ahụ” nke ọma dịka mkpughe dị iche iche.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> “Ka oge na-abịarukwu nso ka njedebe nke afọ iri asaa nke ndọta n’agha ahụ ruo, uche Daniel kpaliri ya nke ukwuu banyere amụma ndị Jeremaịa. Ọ hụrụ na oge ahụ adịla nso mgbe Chineke ga-enye ndị Ya a họọrọ ule ọzọ; ya mere, site n’ibu ọnụ, n’iweda onwe ya n’ala, na n’ekpere, ọ rịọrọ Chineke nke Eluigwe arịrịọ n’ihi Izrel, n’okwu ndị a: ‘O Onyenwe anyị, Chineke dị ukwuu ma dị egwu, onye na-edebe ọgbụgba ndụ na ebere n’ebe ndị hụrụ ya n’anya nọ, na n’ebe ndị na-edebe iwu ya nọ’; anyị emehiewo, anyị emekwala ajọ omume, anyị mekwara ihe ọjọọ, anyị enupụtakwala isi, ọbụna site n’ịhapụ ụkpụrụ gị na ikpe gị; anyị anụghịkwa ndị ohu gị, bụ ndị amụma, ntị, ndị kwuru n’aha gị nye ndị eze anyị, ndị isi anyị, na ndị nna anyị, nakwa nye ndị mmadụ niile nke ala ahụ.”

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> “Lezienụ okwu ndị a anya. Daniel anaghị ekwupụta iguzosi ike n’ezi ihe nke onwe ya n’ihu Onyenwe anyị. Kama ikwu na ya dị ọcha ma dị nsọ, ọ na-ejikọta onwe ya na ndị mmehie n’ezie nke Izrel. Amamihe ahụ Chineke nyere ya karịrị amamihe ndị amamihe nke ụwa nke ukwuu, dịka ìhè anyanwụ na-enwu n’eluigwe n’etiti ehihie si na-egbuke karịa kpakpando kasị nta na-esighị ike. Ma tụleekwanụ ekpere si n’ọnụ nwoke a nke Eluigwe kwadoro nke ukwuu pụta. Site n’ịdị umeala n’obi miri emi, site n’anya mmiri, na site n’ịdọka obi, ọ na-arịọ arịrịọ maka onwe ya na maka ndị ya. Ọ na-emeghe mkpụrụ obi ya n’ihu Chineke, na-ekwupụta ajọ omume nke onwe ya, ma na-ekweta ịdị ukwuu na ebube nke Onyenwe anyị.”

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> “Lee obi ike na okpukperechi siri ike na-akọwa arịrịọ ya! Ọ na-abịarukwu Chineke nso ma na-abịarukwu ya nso. A na-agbatị aka nke okwukwe elu iji jide nkwa ndị ahụ na-adịghị ada ada nke Onye Kasị Elu. Mkpụrụ obi ya na-alụ ọgụ n’ihe mgbu dị ukwuu. Ọ nwekwara ihe àmà na a nụwo ekpere ya. Ọ na-eche na mmeri bụ nke ya. Ọ bụrụ na anyị dịka otu ndị mmadụ ga-ekpe ekpere dịka Daniel kpeere, ma lụsie ọgụ dịka ya lụsiri, na-eweda mkpụrụ obi anyị ala n’ihu Chineke, anyị ga-ahụ azịza doro anya nye arịrịọ anyị dịka e nyere Daniel. Nụrụ otú o si agbaso okwu ya n’ụlọikpe nke Eluigwe:”

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.’

> “‘O Chineke m, tee ntị gị, nụ kwa; saghee anya gị, hụ kwa mbibi anyị na obodo a na-akpọ aha gị; n’ihi na ọ bụghị n’ihi ezi omume anyị ka anyị ji eweta arịrịọ anyị n’ihu gị, kama n’ihi ebere gị dị ukwuu. O Onyenwe anyị, nụ; O Onyenwe anyị, gbaghara; O Onyenwe anyị, gee ntị ma mezuo; egbula oge, n’ihi onwe gị, O Chineke m; n’ihi na obodo gị na ndị gị ka a na-akpọ aha gị. Ma mgbe m ka nọ na-ekwu okwu, na-ekpe ekpere, na-ekwupụta mmehie m na mmehie nke ndị m, … ọbụna nwoke ahụ, Gebriel, onye m hụrụ n’ọhụụ ahụ ná mbido, ebe e mere ka ọ fee ọsọ ọsọ, metụrụ m aka n’ihe dị ka oge àjà anyasị.’”

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> “Ka ekpere Daniel na-arị elu, mmụọ ozi ahụ, Gebriel, si n’ụlọikpe nke eluigwe gbadata ngwa ngwa, iji gwa ya na a nụwo arịrịọ ya ma zaa ya. E nyere mmụọ ozi a dị ike iwu ka o nye ya amamihe na nghọta,—imeghe n’ihu ya ihe omimi nke ọgbọ ndị ga-abịa. N’otu a, ka Daniel ji obi ya niile na-achọ ịma ma ghọta eziokwu ahụ, a kpọbatara ya n’ime mmekọrịta ya na onye ozi e si n’Eluigwe zipu.”

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> “Nwoke nke Chineke nọ n’ekpe ekpere, ọ bụghị maka mgbago elu nke mmetụta obi ụtọ, kama maka ọmụma nke uche Chineke. Ọ chọkwara ọmụma a, ọ bụghị naanị n’ihi onwe ya, kama n’ihi ndị ya. Nnukwu ibu dị n’obi ya bụ maka Izrel, ndị na-edebeghị iwu Chineke n’ụzọ kasị sie ike n’ezie. Ọ kwetara na nsogbu ha niile abịakwasịla ha n’ihi mmehie ha megidere iwu nsọ ahụ. Ọ na-asị, ‘Anyị emehiewo, anyị emewo ihe ọjọọ…. N’ihi mmehie anyị na n’ihi ajọ omume nna nna anyị ha, Jerusalem na ndị gị aghọwo ihe ịta ụta nye ndị niile gbara anyị gburugburu.’ Ha efuola agwa ha pụrụ iche, nke dị nsọ, dịka ndị Chineke họpụtara. ‘Ya mere ugbu a, Chineke anyị, nụ ekpere nke ohu gị, na arịrịọ ya nile, meekwa ka ihu gị nwuo n’elu ebe nsọ gị nke tọgbọrọ n’efu.’ Obi Daniel tụgharịrị n’oké agụụ ike n’ebe ebe nsọ Chineke ahụ tọgbọrọ n’efu nọ. Ọ maara na a pụrụ iweghachi ọganihu ya naanị mgbe Izrel ga-echegharị na mmehie ha megidere iwu Chineke, ma bụrụ ndị dị umeala n’obi, ndị kwesiri ntụkwasị obi, na ndị na-erube isi.”

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> “N’ịza arịrịọ ya, Daniel natara ọ bụghị naanị ìhè na eziokwu ndị ya na ndị nke ya kacha dị ha mkpa, kama ọ natakwara ọhụhụ banyere nnukwu ihe omume nke ọdịnihu, ọbụna ruo n’ọbịbịa nke Onye Mgbapụta nke ụwa. Ndị na-azọrọ na e doro ha nsọ, ebe ha enweghị agụụ ịchọgharị Akwụkwọ Nsọ, ma ọ bụ ịgba mgba na Chineke n’ekpere ka ha nwee nghọta doro anya karị banyere eziokwu nke Bible, amaghị ihe ido nsọ n’eziokwu bụ.”

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> “Ndị niile ji obi ha kwere okwu Chineke ga-agụsi agụụ ike ma nwee akpịrị ịkpọ nkụ maka ịmata uche Ya. Chineke bụ onye dere eziokwu. Ọ na-eme ka nghọta e mere ka ọ gbaa ọchịchịrị nweta ìhè, ma na-enye uche mmadụ ike ijide ma ghọta eziokwu ndị ahụ Ọ kpughewo.

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> “Daniel gwara Chineke okwu. E meghere eluigwe n’ihu ya. Ma nsọpụrụ dị elu e nyere ya bụ nsonaazụ nke iweda onwe ya ala na nchọsi ike n’ezi obi. Ọ chereghị, dịka ọtụtụ ndị nọ n’oge a si eche, na ọ dịghị ihe ọ pụtara ihe anyị kwere, ma ọ bụrụ naanị na anyị bụ ndị eziokwu, ma hụ Jisọs n’anya. Ezi ịhụnanya nye Jisọs ga-eduga n’ịjụ ajụjụ nke kacha nso na nke siri ike gbasara ihe bụ eziokwu. Kraịst kpeere ekpere ka e doo ndị na-eso ụzọ ya nsọ site n’eziokwu. Onye ọ bụla nke dị oke umengwụ ime nchọcha nke jupụtara n’ nchegbu na n’ekpere maka eziokwu, a ga-ahapụ ya ka ọ nata njehie ndị ga-abụ mbibi nke mkpụrụ obi ya.”

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he 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 color to polished brass, and the voice of his words like the voice of a multitude.’

> “N’oge nleta Gebriel, amụma Daniel enweghị ike ịnata nkuzi ọzọ; ma afọ ole na ole ka e mesịrị, n’ịchọ ịmata karịa banyere isiokwu ndị a na-akọwabeghị nke ọma, o weghachiri onwe ya ọzọ n’ịchọ ìhè na amamihe sitere n’aka Chineke. ‘N’ụbọchị ndị ahụ, mụ onwe m, Daniel, nọ n’iru uju izu atọ zuru ezu. Erighị m achịcha na-atọ ụtọ, anụ adịghịkwa aba n’ọnụ m, mmanya adịghịkwa aba n’ọnụ m, emeghịkwa m onwe m mmanụ ọ bụla ma ọlị…. Mgbe ahụ, m weliri anya m elu, lee, hụ otu nwoke yi uwe ọcha linin, e were ọlaedo ọma nke Uphaz kee úkwù ya. Ahụ́ ya dịkwa ka beryl, ihu ya dịkwa ka ọdịdị nke àmụmà, anya ya dịkwa ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa ka ọla kọpa a hichapụrụ nke ọma n’ụcha, olu okwu ya dịkwa ka olu nke ìgwè mmadụ buru ibu.’”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Ọ bụghị onye ọ bụla ọzọ kama Ọkpara Chineke pụtara ìhè nye Daniel. Nkọwa a yiri nke Jọn nyere mgbe e kpughere Kraịst nye ya n’elu Agwaetiti Patmos. Onyenwe anyị ugbu a ji onye ozi ọzọ nke eluigwe bịa ịkụziri Daniel ihe ga-eme n’ụbọchị ikpeazụ. E nyere Daniel ihe ọmụma a, e jikwa mkpali nsọ dekọọ ya n’ihi anyị ndị ngwụcha ụwa dakwasịrị.” Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Nkọwa ahụ Gebriel, “onye ozi e nyere ọrụ sitere n’eluigwe,” na-ewetara Daniel bụ mmezu nke nkọwa ọ malitere inye Daniel n’isi nke itoolu. Usoro nke “ahịrị n’elu ahịrị,” chọrọ ka anyị kwekọọ nkọwa na ọnọdụ ndị metụtara ha nke isi nke itoolu na nke iri ọnụ, ka anyị wee kewaa ihe atụ amụma ahụ n’ụzọ ziri ezi. Ọ bụ n’ime nkọwa a ka ọhụụ nke osimiri Ulai na Hiddekel na-ezukọta.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Daniel esitewo n’akwụkwọ Jeremaya na Mosis na mgbapụta nke ndị Chineke dị nso. N’ime ime nke a, Daniel na-anọchi anya ndị Chineke nke ụbọchị ikpeazụ ndị na-aghọta na mgbapụta ikpeazụ nke ndị Chineke dị nso. Ndị ahụ nke ụbọchị ikpeazụ ga-amata na a chụsasịwo ha n’ụzọ ime mmụọ, dị ka Daniel, onye a chụsasịrị n’ịbụ ohu n’agha mbula nke afọ iri asaa na Babilọn. Mgbe ahụ, ha ga-aghọta na ha, dịka Daniel, aghaghị igosipụta nzaghachi nye ọnọdụ nchụsasị ha nke kwekọrọ na ọgwụgwọ ahụ nke “ugboro asaa,” nke Levitikọs isi nke iri abụọ na isii.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Mgbe e gosipụtara n’ụbọchị ikpeazụ ahụmịhe nke ịdị umeala n’obi nke Daniel nọchiri anya ya, nke a chọrọ site n’ọgwụgwọ ahụ e depụtara na Levitikọs iri abụọ na isii, ndị nke Chineke nke ụbọchị ikpeazụ ga-adịwo na-eru uju ruo otu oge a kapịrị ọnụ. Oge ahụ na-abịa ná njedebe mgbe Maịkel onyeisi ndị mmụọ ozi na-arịdata.

We will continue this study in the next article.

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

> And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

> Unu ga-ala n’iyi n’etiti ndị mba ọzọ, ala ndị iro unu ga-erikwapụkwa unu. Ndị fọdụrụ n’ime unu ga-ata ahụhụ n’ihi ajọ omume ha n’ala ndị iro unu; ha ga-ata ahụhụkwa ọnụ na ha n’ihi ajọ omume nna nna ha. Ma ọ bụrụ na ha ekwupụta ajọ omume ha na ajọ omume nna nna ha, ya na njehie ha nke ha mejọrọ megide m, nakwa na ha jere ije n’ime imegide m; na na mụ onwe m kwa jere ije n’ime imegide ha, wee kpọbata ha n’ala ndị iro ha; ma ọ bụrụ na e wedata obi ha a na-ebighị úgwù, ha anabatakwa ntaramahụhụ nke ajọ omume ha: mgbe ahụ ka m ga-echeta ọgbụgba ndụ m na Jekọb, chetakwa ọgbụgba ndụ m na Aịzik, ọgbụgba ndụ m na Ebreham ka m ga-echetakwa; m ga-echetakwa ala ahụ. Ala ahụ ga-ahapụkwa ha, ọ ga-enwekwa obi ụtọ n’izu ike sabbat ya nile, mgbe ọ tọgbọrọ n’efu n’enweghị ha; ha onwe ha ga-anabatakwa ntaramahụhụ nke ajọ omume ha; n’ihi na, ee, n’ihi na ha ledara ikpe m anya, nakwa n’ihi na mkpụrụ obi ha kpọrọ ụkpụrụ m asị. Ma n’agbanyeghị ihe ndị a nile, mgbe ha nọ n’ala ndị iro ha, agaghị m achụpụ ha, agaghị m akpọkwa ha asị ruo n’ókè ibibi ha kpamkpam na imebi ọgbụgba ndụ mụ na ha; n’ihi na abụ m Jehova, Chineke ha. Kama n’ihi ha ka m ga-echeta ọgbụgba ndụ nna nna ha, ndị m kpọpụtara n’ala Ijipt n’ihu ndị mba ọzọ, ka m wee bụrụ Chineke ha: Abụ m Jehova. Levitikọs 26:38–45.

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