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# The Book of Daniel - Number One-Hundred and Fifty-Eight

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Asatọ na Asatọ

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Ikpughe Ọhụ ahụ: Ịghọta Ụbọchị nke Iru Uju n’Akwụkwọ Daniel

Author

Jeff Pippenger

Published

March 25, 2024

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> 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. 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, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> N’afọ nke atọ nke Sairọs, eze Peshịa, e kpugheere Daniel okwu, onye a kpọrọ aha ya Belteshaza; okwu ahụ bụkwa eziokwu, ma oge e tụrụ ya aka dị ogologo; ọ ghọtara okwu ahụ, ma nwee nghọta banyere ọhụụ ahụ. N’ụbọchị ndị ahụ, mụ Daniel nọ na-eru uju izu atọ zuru ezu. Erighị m achịcha ụtọ, anụ ma ọ bụ mmanya abataghịkwa n’ọnụ m, ma ọlị agbasaghị m onwe m mmanụ, ruo mgbe izu atọ zuru ezu gasịrị. Ma n’ụbọchị nke iri abụọ na anọ nke ọnwa mbụ, ka m nọ n’akụkụ nnukwu osimiri ahụ, nke bụ Hidekel. Daniel 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

N’ime ụbọchị atọ na ọkara ahụ nke ihe nnọchianya ya dị n’Isi nke iri na otu nke Mkpughe, mgbe ndị àmà abụọ ahụ nwụrụ anwụ n’okporo ụzọ, e kpughere Belteshaza otu “ihe.” O buru ụzọ ghọta “ọhụụ” ahụ (mareh), n’ihi na n’isi nke itoolu, Gebriel abịaworị ma nye ya nghọta banyere ọhụụ 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 nọ na-ekwu okwu n’ekpere, ọbụna nwoke ahụ, Gebriel, onye m hụrụ n’ọhụụ ahụ na mbido, ebe e mere ka ọ fee ọsọ ọsọ, metụrụ m aka n’oge àjà nke mgbede. O wee mee ka m mara ihe, gwa m okwu, sị, O Daniel, apụtala m ugbu a inye gị amamihe na nghọta. Ná mmalite nke arịrịọ gị ka iwu ahụ pụtara, m abịakwawo igosi gị ya; n’ihi na a hụrụ gị n’anya nke ukwuu: ya mere, ghọta okwu a, werekwa uche tụlee ọhụụ ahụ. Daniel 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

“Nwoke ahu Gebriel, onye” Daniel “hụrụ n’ọhụụ ahụ ná mmalite,” na-ekwu maka “chazon,” ọhụụ nke akụkọ ihe mere eme amụma, nke na-ezo aka n’ịkọwara Daniel site n’ọnụ Gebriel ọhụụ nke alaeze ndị dị n’amụma nke Akwụkwọ Nsọ n’isi nke asatọ. Ma “ọhụụ” ahụ, nke Daniel ga-atụle mgbe ahụ n’isi nke itoolu, bụ “mareh,” ọhụụ nke ọdịdị. Gebriel wee nye Daniel nkewa akụkọ ihe mere eme nke amụma afọ puku abụọ na narị atọ ahụ.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

E mezuru isi nke itoolu n’afọ mbụ nke Daraiọs. Mgbe Belteshaza kwuru na ya “ghọtara ọhụụ ahụ,” n’“afọ nke atọ nke Saịrọs,” ọ ghọtarala ọhụụ “mareh” ahụ ruo afọ abụọ. Ihe Belteshaza bịara ịghọta n’“ụbọchị ndị ahụ” nke iru uju bụ “ihe” ahụ, ya bụ okwu Hibru bụ “dabar,” ọ dịkwa ogologo, n’ihi na oge e kenyere bụ afọ puku abụọ, narị ise na iri abụọ.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Daniel aghọtalarị ụfọdụ ihe banyere “ihe” ahụ, n’ihi na ọ na-emezu ekpere nke Levitikọs iri abụọ na isii n’isi nke itoolu, nke bụkwa ekpere nke “ihe” ahụ. E nwere ìhè mụbaraara n’elu “oge asaa,” nke Belteshaza bịara ghọta n’ime ụbọchị iri abụọ na otu nke iru újú, ma mmụba nke ìhè ahụ n’elu “oge asaa” n’ime ụbọchị ndị ahụ nke iru újú bụ ihe nnọchianya nke mmụba nke ìhè n’elu “oge asaa” n’afọ 1856. Ndị Millerite makwaara mbụ banyere “oge asaa,” n’ihi na ha ekwusala ya, ma e nwere ìhè agbakwunyere nke ga-anwale ha kpọmkwem n’ebe ahụ n’akụkọ ihe mere eme ha mgbe ha si n’òtù Philadelphian banye n’òtù Laodicean.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Ụbọchị iru uju Belteshazzar yiri akụkọ amụma nke oge ngagharị Philadelphian si gbanwee bụrụ ngagharị Laodisia n’afọ 1856, ma mesịa bụrụ ụka Adventist Laodisia n’afọ 1863. Ma akụkọ Belteshazzar ma nke ndị Millerite banyere ìhè mụbara emụbara n’ihe a kpọrọ “oge asaa,” kwekọrọ na mgbanwe nke ngagharị Laodisia nke mmụọ ozi nke atọ gaa n’ime ngagharị Philadelphian nke narị puku iri anọ na anọ, nakwa n’ụbọchị iru uju, nke bụ n’oge ichere ahụ, mgbe a ga-ekpughe ìhè mụbara emụbara n’ihe a kpọrọ “oge asaa,”.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Belteshaza na-anọchi anya ma onyeozi ma ọ bụ ngagharị. N’ụbọchị iru uju ya, onyeozi ahụ ga-aghọta “ihe” ahụ, nke bụ Eziokwu, wee mesịa gosi “ihe” ahụ nye ngagharị, mgbe Maikel kpọlitere ndị akaebe abụọ ahụ n’afọ 2023.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Okwu Hibru a bụ “mareh” (ọhụụ nke ọdịdị Kraịst), nke a kọwara Daniel dịka onye ghọtara ya n’amaokwu nke mbụ, ka e gosipụtara ugboro anọ n’ọhụụ ikpeazụ Daniel. Ugboro abụọ ka a sụgharịrị ya dịka “ọhụụ,” ugboro abụọ ọzọkwa dịka “odịdị.” Oge mbụ Daniel ji okwu ahụ n’amaokwu nke mbụ, ọ na-egosi na ọ ghọtara “ọhụụ” ahụ, ma ntụaka atọ ndị ọzọ na-egosi Daniel ka ọ na-enweta ahụmahụ nke ọhụụ ahụ. N’amaokwu nke isii, ihu Kraịst dị “ka ‘odịdị’ àmụmà.”

> 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 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: 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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

> N’ụbọchị nke anọ na iri abụọ nke ọnwa mbụ, mgbe m nọ n’akụkụ nnukwu osimiri ahụ, nke a na-akpọ Haịdekel; m weliri anya m elu, lekwasị anya, ma, le, otu nwoke yi uwe ọcha akwa ọcha, onye e ji ọla-edo ọma nke Ufaz kee úkwù ya: Ahụ ya dịkwa ka nkume beril, ihu ya dịkwa ka ọdịdị àmụ̀mà, anya ya dịkwa ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa n’ụcha dịka ọla kọpa a hichara nke ọma, olu okwu ya dịkwa ka olu nke igwe mmadụ. Ma ọ bụ naanị m, Daniel, hụrụ ọhụụ ahụ: n’ihi na ndị ikom ndị so m ahụghị ọhụụ ahụ; ma nnukwu ịma jijiji dakwasịrị ha, nke mere na ha gbapụrụ gaa zoo onwe ha. Ya mere, a hapụrụ m naanị m, m wee hụ nnukwu ọhụụ a, ike ọbụla adịghịkwa fọdụrụ n’ime m: n’ihi na ịdị mma m gbanwere n’ime m bụrụ nrụrụ, enweghịkwa m ike ọbụla jide. Daniel 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

E nwere okwu Hibru ọzọ a sụgharịrị dịka “ọhụụ,” nke anyị ga-atụle mgbe anyị kọwapụtachara ụfọdụ njirimara nke okwu Hibru ahụ bụ “mareh.” N’amaokwu ndị gara aga, okwu e sụgharịrị bụ “ọdịdị,” nke bụ okwu Hibru ahụ bụ “mareh.” Otu okwu ahụ ka a sụgharịrị dịka “ọhụụ” n’amaokwu nke iri na isii. N’amaokwu nke iri na isii, ọhụụ nke Kraịst emewo ka Daniel nwee mwute.

> 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. Daniel 10:16.

> Ma, le, otù onye yiri ihe atụ nke ụmụ mmadụ metụrụ egbugbere ọnụ m aka: mgbe ahụ, m meghere ọnụ m, kwuo okwu, sị onye ahụ nke guzoro n’ihu m, O onyenwe m, n’ihi ọhụụ a, ihe mgbu m alọtawo n’ahụ m, ma enweghị m ike ọbụla fọdụrụ. Daniel 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Okwu Hibru a sụgharịrị dịka “mwute,” pụtara mgbakwụnye ọnụ ụzọ, ma “ọhụụ” nke mpụta Kraịst Daniel hụrụ n’amaokwu ahụ tụgharịrị mgbakwụnye ọnụ ụzọ. “Mgbakwụnye ọnụ ụzọ” n’amụma na-anọchi anya ebe mgbanwe si emee.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “E nwere ihe mmụta a ga-amụta site n’akụkọ ihe mere eme nke oge gara aga; a na-akpọkwa uche ka e lekwasị ndị a anya, ka mmadụ niile wee ghọta na Chineke na-arụ ọrụ ugbu a n’otu ahịrị ndị ahụ kpọmkwem nke Ọ na-arụwo mgbe niile. A na-ahụ aka Ya n’ọrụ Ya na n’etiti mba dị iche iche ugbu a, nnọọ otu ahụ ka ọ dịworo kemgbe mbụ ekwusara Adam ozi ọma ahụ n’Iden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “E nwere oge dị iche iche nke bụ ebe ntụgharị n’akụkọ ihe mere eme nke mba dị iche iche na nke ụka. N’okpuru nlekọta Chineke, mgbe nsogbu ndị a dị iche iche bịara, a na-enye ìhè maka oge ahụ. Ọ bụrụ na anabata ya, e nwere ọganihu nke mmụọ; ọ bụrụ na ajụ ya, ọdịda nke mmụọ na mbibi dị ka nke ụgbọ mmiri a gbajiri agbaji na-eso. Onye-nwe-anyị, n’Okwu Ya, ekpughere ọrụ ọgụ nke ozi-ọma dị ka e si arụ ya n’oge gara aga, nakwa dịka a ga-esi arụ ya n’ọdịnihu, ọbụna ruo n’agha ikpeazụ ahụ, mgbe ndị nnọchi anya Setan ga-eme mmegharị ikpeazụ ha dị ịtụnanya.” Bible Echo, Ọgọst 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

Amaokwu nke iri na isii na-anọchi anya ebe a na-agbanwe ụzọ n’akụkọ ihe mere eme nke Belteshaza na-anọchi anya ya. Ọ bụ ebe a na-agbanwe ụzọ maka mpi Republican (mba ahụ) na mpi Protestant (ụka ahụ) ha abụọ. Ọ na-anọchi anya nsogbu, ọ na-anọchikwa anya ebe e nyere ìhè pụrụ iche maka akụkọ ihe mere eme ahụ. Ebe a na-agbanwe ụzọ nye Daniel mere mgbe e “metụrụ” Daniel aka, nke ugboro nke abụọ n’ime ugboro atọ. A ga-emetụ Daniel aka ugboro atọ, ma ugboro nke abụọ e metụrụ ya aka bụ ebe a na-agbanwe ụzọ nye Daniel, ebe ahụ a na-agbanwe ụzọ bụkwa ugboro nke abụọ n’ime ugboro atọ Daniel hụrụ ọhụụ “mareh”.

> 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. Daniel 10:16.

> Ma, lee, otu onye yiri oyiyi nke ụmụ mmadụ metụrụ egbugbere ọnụ m: mgbe ahụ ka m meghere ọnụ m, kwuo okwu, si ya onye ahụ nke guzo n’ihu m, O onyenwe m, site n’ọhụụ a iru újú m alaghachikwutewo m, ọ dịghịkwa ike ọbụla m fọdụrụ. Daniel 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

Anyị ga-atụle mmetụ atọ ahụ n’oge na-adịghị anya. Oge mbụ n’ime ugboro anọ Daniel ji okwu ahụ bụ “mareh” mee ihe, bụ àmà ya na ọ ghọtara ọhụụ ahụ, ma ntụaka atọ ikpeazụ ahụ na-akọwa ahụmahụ ya mgbe ọ hụrụ ọdịdị ahụ n’ezie. Oge nke atọ o ji akọwa ọhụụ nke ọdịdị ahụ bụ amaokwu nke iri na asatọ, ebe e metụrụ ya aka nke ugboro atọ.

> Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

> Mgbe ahụ, otu onye ọzọ nke yiri ọdịdị mmadụ bịara ọzọ metụ m aka, o mekwara ka m sie ike. Daniel 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

N’imetụ aka nke abụọ, n’amaokwu nke iri na isii, nke bụ ntụaka nke abụọ banyere ọhụụ “marah,” ike ya agwụla, ma n’imetụ aka nke atọ, e weghachiri ike ya. N’amaokwu nke iri, nke iri na isii na nke iri na asatọ, e metụrụ Daniel aka. N’amaokwu nke isii, Daniel hụrụ ọdịdị nke Kraịst, ma emesịa Gebriel, ma n’amaokwu nke iri, Gebriel metụrụ Daniel aka nke mbụ.

> 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. 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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Mgbe ahụ, eweliri m anya m elu, elee m anya, ma lee, otu nwoke yi uwe linin, onye e ji ọla-edo ọma nke Uphaz kee úkwù ya gburugburu: Ahụ́ ya dịkwa ka beryl, ihu ya dị ka ọdịdị nke àmụ̀mà, anya ya dị ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa ka agba ọla kọpa a nụchara anụcha, olu okwu ya dịkwa ka olu nke ìgwè mmadụ. Ma ọ bụ naanị m, Daniel, hụrụ ọhụụ ahụ: n’ihi na ndị ikom ndị so m ahụghị ọhụụ ahụ; ma oke ịma jijiji dakwasịrị ha, nke mere na ha gbara ọsọ gaa zoo onwe ha. Ya mere, a hapụrụ m naanị m, m wee hụ ọhụụ ukwu a, ike ọbụla adịghịkwa fọdụrụ n’ime m: n’ihi na mma m ghọrọ n’ime m mmebi, enweghịkwa m ike ọbụla.

> 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. 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. 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 10:5–14.

> Ma anụrụ m olu okwu ya; ma mgbe m nụrụ olu okwu ya, m dara n’ụra miri emi n’ihu m, ihu m elekwasịkwara n’ala. Ma, lee, aka metụrụ m aka, nke mere ka m guzoro n’ikpere m na n’ọbụ aka m. O wee sị m, O Daniel, nwoke a hụrụ n’anya nke ukwuu, ghọta okwu ndị m na-agwa gị, ma guzozie ọtọ: n’ihi na ọ bụ gị ka e zigara m ugbu a. Ma mgbe o kwusịrị okwu a nye m, eguzoro m na-ama jijiji. O wee sị m, Atụla egwu, Daniel: n’ihi na site n’ụbọchị mbụ i tinyere obi gị n’ịghọta ihe, na n’iweda onwe gị ala n’ihu Chineke gị, a nụrụ okwu gị, ma abịawo m 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, bịara inyere m aka; m wee nọgide n’ebe ahụ n’etiti ndị eze Peasia. Ugbu a abịawo m ime ka ị ghọta ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ; n’ihi na ọhụ ahụ ka bụ maka ọtụtụ ụbọchị. Daniel 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Mgbe ahụ, n’amaokwu nke iri na isii, e metụrụ Daniel aka nke ugboro abụọ, mgbe ọ hụrụ ọhụ nke Kraịst.

> 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.

> Ma mgbe o kwusịrị m okwu ndị dị otu a, etinyere m ihu m n’ala, aghọkwara m onye ogbi. Ma, lee, otu onye yiri oyiyi ụmụ mmadụ metụrụ egbugbere ọnụ m aka; mgbe ahụ m meghere ọnụ m, kwuo okwu, sị onye ahụ nke guzo n’ihu m, O onyenwe m, site n’ọhụụ a ka ihe mgbu m alọghachikwuteworo m, ewepụkwaghị m ike ọbụla fọdụrụ. N’ihi na olee otú ohu nke onyenwe m a ga-esi gwa onyenwe m a okwu? n’ihi na banyere m, ozugbo ahụ, ike ọbụla adịghịkwa n’ime m, ọ nweghịkwa ume fọdụrụ n’ime m. Daniel 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Mgbe ahụ, e metụrụ Daniel aka nke ugboro atọ, site n’ịpụta ìhè Gabriel, ọ bụghị Kraịst.

> 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. Daniel 10:18–21.

> Mgbe ahụ, otu ọzọ nke yiri ọdịdị mmadụ bịakwara, metụkwa m aka, o wee mee ka m sie ike, sị, O nwoke a hụrụ n’anya nke ukwuu, atụla egwu: udo diri gị, sie ike, ee, sie ike. Ma mgbe o gwara m okwu, e mere ka m sie ike, m wee sị, Ka onyenwem kwuo; n’ihi na i meela ka m sie ike. Mgbe ahụ, ọ sịrị, Ị maara ihe kpatara m ji bịakwute gị? ma ugbu a, aga m alaghachi ibu agha megide onye-isi Peshịa: ma mgbe m ga-apụ, lee, onye-isi Gris ga-abịa. Ma aga m egosi gị ihe e dere n’akwụkwọ nke eziokwu: ọ dịghịkwa onye ọ bụla nke na-akwụnyere m n’ihe ndị a, ma e wezụga Maikel, onye-isi unu. Daniel 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

E metụrụ Daniel aka ugboro atọ, ma n’oge mbụ na nke atọ, ọ bụ mmụọ ozi Gabriel metụrụ ya aka. N’oge nke abụọ e metụrụ ya aka, ọ bụ Kraịst metụrụ ya. Daniel ji otu okwu Hibru ahụ ugboro anọ, ma n’oge mbụ n’ime ugboro anọ ahụ, n’amaokwu nke mbụ, ọ na-ekwupụta na ọ ghọtara “ọhụụ” ahụ. Ịghọta eziokwu dị mkpa, ma ọ bụghị otu ihe ahụ dịka inweta ahụmịhe nke eziokwu ahụ, dịka o mere n’oge atọ ndị ọzọ.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Mgbe ụbọchị iru uju Daniel gwụsịrị, e nyere ya ahụmịhe nke ọhụụ ahụ, nke o nwere nghọta banyere ya tupu ụbọchị iru uju ya agwụ. Ahụmịhe ahụ mejupụtara nzọụkwụ atọ, nke a na-anọchi anya ya site n’imetụ aka atọ. Gabriel mezuru mmetụ aka mbụ na nke ikpeazụ, ma Kraịst mezuru mmetụ aka nke etiti. Mmetụ aka mbụ na nke ikpeazụ bụ mkpụrụedemede mbụ na nke ikpeazụ nke mkpụrụedemede Hibru. N’ime nzọụkwụ nke abụọ ahụ, Daniel matara ọnọdụ ya dịka onye mmehie nnupụisi n’ihe metụtara Onyenwe ya, ya mere mmetụ aka nke etiti na-anọchi anya nnupụisi, dịka mkpụrụedemede nke iri na atọ nke mkpụrụedemede Hibru si anọchi anya ya.

> “But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

> “Ma Pita echekwaghịzi uche ya n’ụgbọ mmiri maọbụ ibu dị n’ime ha. Ọrụ ebube a, karịa nke ọ bụla ọzọ ọ hụworo, ghọrọ nye ya ngosipụta nke ike Chineke. N’ime Jizọs ọ hụrụ Otu Onye jidere ihe nile e kere eke n’okpuru ọchịchị Ya. Ọnụnọ nke ịdị nsọ Chineke kpughere adịghị nsọ nke aka ya. Ịhụnanya o nwere n’ebe Nna-ukwu ya nọ, ihere n’ihi ekweghị ekwe nke aka ya, ekele n’ihi ọdịda ala n’obi nke Kraịst, ma karịa ihe nile, mmetụta nke adịghị ọcha ya n’ihu ịdị ọcha na-enweghị nsọtụ, kpuchiri ya ọnụ. Ka ndị òtù ya na ya na-akwadobe ihe ndị dị n’ime ụgbụ ahụ, Pita dara n’ụkwụ Onye Nzọpụta ahụ, na-eti mkpu, sị, ‘Si n’ebe m nọ pụọ; n’ihi na abụ m nwoke mmehie, Onyenwe anyị.’”

> “It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

> “Ọ bụ otu ọnụnọ ahụ nke ịdị nsọ nke Chineke nke mere ka onye amụma Daniel daa dịka onye nwụrụ anwụ n’ihu mmụọ ozi nke Chineke. O kwuru, ‘Mma m gbanwere n’ime m ghọọ nrụrụ, ike ọ bụla adịghịkwa m fọdụ.’ Ya mere, mgbe Aịzaya hụrụ ebube nke Onyenwe anyị, o tie mkpu sị, ‘Ahụhụ adịrị m! n’ihi na e bibiriwo m; n’ihi na abụ m nwoke egbugbere ọnụ ya na-adịghị ọcha, ana m ebikwa n’etiti ndị mmadụ egbugbere ọnụ ha na-adịghị ọcha: n’ihi na anya m ahụwo Eze ahụ, Jehova nke usuu ndị agha.’ Daniel 10:8; Isaiah 6:5. E debere mmadụ, ya na adịghị ike ya na mmehie ya, n’ihu ịdị izu okè nke chi, o wee nwee mmetụta na o nweghịzu ihe ọ bụla, nakwa na ọ dịghị nsọ ma ọlị. Otu a ka ọ dịworo ndị niile e nyere ohere ịhụ ịdị ukwuu na ebube nke Chineke.”

> “Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

> “Pita tiri mkpu sị, ‘Si n’ebe m nọ pụọ; n’ihi na abụ m nwoke mmehie;’ ma o jidesiri ụkwụ Jisọs ike, na-enwe mmetụta na a pụghị ikewapụ ya n’ebe Ọ nọ. Onye Nzọpụta zara, ‘Atụla egwu; site ugbu a gaa n’ihu ị ga na-akụta mmadụ.’ Ọ bụ mgbe Aịzaya ahụwo ịdị nsọ nke Chineke na erughị eru nke ya ka e ji ozi nke eluigwe tụkwasị ya obi. Ọ bụkwa mgbe e duworo Pita ka o jụ onwe ya ma dabere n’ike nke eluigwe ka ọ natara oku a kpọrọ ya n’ọrụ ya n’ihi Kraịst.” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Ọhụụ “mareh” bụ ọhụụ nke ọdịdị Kraịst, ma e jiri mmụọ-ozi Gebriel nọchite anya ya n’oge nke abụọ na nke anọ Daniel jiri okwu ahụ. N’oge mbụ, ọ bụ nkwupụta na Belteshaza ghọtara ọhụụ ahụ, ma oge atọ ikpeazụ na-anọchi anya Daniel ka ọ na-ahụ ahụmahụ ọhụụ ahụ. N’oge atọ ahụ Daniel na-ahụ ahụmahụ ọhụụ ahụ, a na-emetụkwa ya aka.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Oge mbụ Gebriel metụrụ ya aka bụ mgbe ọ hụsịrị ọdịdị Kraịst e mere ka ọ dị ebube, ahụmahụ ahụ wee hapụ ya n’“ụra miri emi n’ihu m, na ihu m chere n’ala.” Ọhụụ ahụ butere nkewa, n’ihi na ndị nọnyere ya “ahụghị ọhụụ ahụ; kama oke ịma jijiji dakwasịrị ha, nke mere ka ha gbapụ zoo onwe ha.” N’ime mmechuihu mbụ ahụ, Jeremaya “nọdụrụ naanị ya, n’ihi aka Chineke,” ma n’ime Belteshaza “ike ọbụla adịghịkwa fọdụrụ n’ime ya” “n’ihi na” “ịma mma” ya “gharịrị n’ime ya bụrụ mmebi, ma” ọ “ejigideghịkwa ike ọbụla.”

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Ozugbo Gebriel metụrụ ya aka na nke mbụ, Gebriel wee kwụnye Daniel n’elu ikpere ya na n’elu nku aka ya. O wee nye Daniel iwu ka ọ ghọta okwu ndị ọ gwara ya ma bilie ọtọ, nke o mere, ọ bụ ezie na ọ na-ama jijiji. Mgbe ahụ, Gebriel nyere Daniel nkọwa zuru ezu banyere ihe mere n’ime ụbọchị iri abụọ na otu ahụ Daniel nọ na-eru uju. O mere ka a mata na, mgbe ọ lụsịrị ọgụ megide ndị eze Peasia ụbọchị iri abụọ na otu ahụ, Maikel si n’eluigwe bịa isonye n’agha ahụ; mgbe ahụ kwa, Gebriel bịara ịza ekpere Daniel ma kọwaara Daniel “ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ.” Mgbe Maikel si n’eluigwe bịa, e zigara Gebriel ka ọ kọwaara Daniel ụbọchị ikpeazụ ahụ.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

Nkọwa Gebriel nyere Daniel bịara ná ngwụcha ụbọchị iri abụọ na otu ahụ nke iru uju, nke, n’itinye n’ọrụ Ahịrị n’ahịrị nke Mkpughe isi nke iri na otu, na-anọchi anya oge ahụ Ezikiel n’isi nke iri atọ na asaa ka e nyere ya iwu ugboro abụọ ibu amụma nye ọkpụkpụ ndị nwụrụ anwụ, ka e wee kpọpụta ndị amụma abụọ ahụ n’ili ha. Nke a na-eme mgbe Maikel si n’eluigwe rịdata ma kpọlite ahụ Mosis n’ọnwụ, ebe ọ jụrụ iso Setan banye n’okwu n’Akwụkwọ Jud. A ka ga-emetụ Daniel aka ugboro abụọ ọzọ mgbe Gebriel nyesịrị ya nchịkọta nke ụbọchị iru uju ahụ.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “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.”

Mgbe Gebriel kwụsịrị, Daniel “cheere ihu ya n’ala, o wee bụrụ onye ogbi”; mgbe ahụ Kraịst n’onwe Ya “metụrụ” “egbugbere ọnụ” Daniel, Daniel wee “meghee” “ọnụ” ya, “kwuo okwu, sị onye ahụ nke guzo n’ihu m, O onyenwe m, site n’ọhụụ a ka iru uju m dakwasịrị m, enweghịkwa m ike ọ bụla fọdụrụ. N’ihi na olee otú ohu onyenwe m a ga-esi gwa onyenwe m a okwu? n’ihi na, banyere m, ozugbo ahụ, ike adịghịkwa fọdụrụ n’ime m, ume adịghịkwa fọdụrụ n’ime m.”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Ahụmahụ ịhụ na ikwu okwu na Kraịst na-eweda Daniel n’ala, ruo n’uzuzu. Ọ ghọrọ onye ogbi, ma ọ gaara anọgide otú ahụ ma ọ bụrụ na Kraịst emetụghị egbugbere ọnụ ya aka, dịka e metụrụ egbugbere ọnụ Aịsaịa aka site n’icheku ọkụ sitere n’ebe ịchụàjà.

We will continue this study in the next article.

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

> “As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

> “Mgbe Aịzaịa hụrụ mkpughe a nke ebube na ịdị-ukwu nke Onyenwe ya, mmetụta nke ịdị ọcha na nsọpụrụ Chineke juru ya afọ ruo n’ókè. Lee ka ọdịiche ahụ siri dị nkọ n’etiti izu-oke na-enweghị atụ nke Onye Okike ya, na ụzọ mmehie nke ndị ahụ bụ ndị, ya na onwe ya, e jirila ogologo oge gụọ ọnụ n’etiti ndị a họọrọ nke Izrel na Juda! ‘Ahụhụ dịrị m!’ ka o tie mkpu; ‘n’ihi na alaala m n’iyi; n’ihi na abụ m nwoke nke egbugbere ọnụ rụrụ arụ, ana m ebikwa n’etiti ndị nwere egbugbere ọnụ rụrụ arụ: n’ihi na anya m ahụwo Eze ahụ, Jehova nke usu nile nke agha.’ Amaokwu 5. Ka o guzoro, dị ka a ga-asị, n’ìhè zuru ezu nke ọnụnọ nke Chineke n’ime ebe nsọ kachasị nsọ, ọ ghọtara na ọ bụrụ na a hapụ ya n’ezughị okè na adịghị ike nke ya, ọ gaghị enwe ike n’ụzọ ọ bụla imezu ozi ahụ e kpọrọ ya ka o rụọ. Ma e zigara otu seraf ka o wepụ ya n’ahụhụ ya ma dozie ya maka nnukwu ozi ya. E tinyere nkụ dị ndụ sitere n’ebe ịchụàjà n’egbugbere ọnụ ya, tinyere okwu ndị a, ‘Lee, nke a emetụla egbugbere ọnụ gị aka; e wepụwokwa ajọ omume gị, e meekwa ka mmehie gị dị ọcha.’ Mgbe ahụ, a nụrụ olu Chineke ka ọ na-asị, ‘Ònye ka M ga-eziga, ònyekwa ga-aga n’ihi Anyị?’ Aịzaịa wee zaa, ‘Lee, anọ m ebe a; ziga m.’ Amaokwu 7, 8.”

> “The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

> “Onye nleta nke eluigwe nyere onye ozi ahụ na-eche nche iwu, sị, ‘Gaa, gwa ndị a, Nụrụ n’ezie, ma unu aghọtakwala; Hụkwa n’ezie, ma unu aghọpụtakwala. Mee ka obi ndị a buru ibu, Meekwa ka ntị ha dị arọ, mechikwa anya ha; Ka ha wee ghara iji anya ha hụ, ma jiri ntị ha nụ, Ma jiri obi ha ghọta, Ma tụgharịa, ka e wee gwọọ ha.’ Amaokwu 9, 10.

> “The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

> “Ọrụ onye amụma ahụ doro anya; ọ ga-ebuli olu ya elu n’ịkpa mkpu megide ajọ ihe ndị na-achị n’oge ahụ. Ma ọ tụrụ egwu ịbanye n’ọrụ ahụ n’enweghị nkwenye ọ bụla nke olileanya. ‘Onyenwe anyị, ruo ole mgbe?’ ka ọ jụrụ. Amaokwu nke 11. Ọ̀ dịghị mgbe ọbụla ka onye ọbụla n’ime ndị Gị a họpụtara ga-aghọta ma chegharịa ma gwọọ?”

> “His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

> “Ibu arọ nke mkpụrụ-obi ya n’ihi Juda nke na-emehie agaghị abụ ihe efu. Ọrụ e zitere ya agaghị abụ nke na-amịtaghị mkpụrụ kpamkpam. Ma ihe ọjọọ ndị nọ na-amụba kemgbe ọtụtụ ọgbọ agaghị enwe ike iwepụ n’ụbọchị ya. N’oge ndụ ya niile ọ ga-abụ onye nkụzi nwere ndidi, onye obi ike—onye-amụma nke olileanya yana nke mbibi. Mgbe nzube nke eluigwe mezuru n’ikpeazụ, mkpụrụ zuru ezu nke mgbalị ya, na nke ọrụ niile nke ndị ozi Chineke kwesịrị ntụkwasị obi, ga-apụta ìhè. A ga-azọpụta ndị fọdụrụnụ. Ka e wee mee ka nke a bụrụ ihe a na-emezu, a ga-ekwusa ozi nke ịdọ aka ná ntị na nke arịrịọ nye mba ahụ nke na-enupụ isi, dịka Onyenwe anyị kwupụtara: ‘Ruo mgbe a ga-ebibi obodo niile ka onye obibi ghara ịdị, Na ụlọ niile ka mmadụ ghara ịdị, Ka ala ahụ bụrụ kpamkpam nkịtị, Ma Onyenwe anyị ewepụla mmadụ n’ebe dị anya, Ka ịla n’iyi dị ukwuu dị n’etiti ala ahụ.’ Amaokwu nke 11, 12.”

> “The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

> “Ikpe ikpe ndị dị arọ nke ga-adakwasị ndị na-enweghị nchegharị,—agha, ije n’agha n’ala ọzọ, mmegbu, ọnwụ nke ike na ugwu n’etiti mba dị iche iche,—ihe ndị a niile ga-abịa ka ndị ga-amata n’ime ha aka nke Chineke e mejọrọ wee duru ha ichegharị. N’oge na-adịghị anya a ga-achụsasị ebo iri nke alaeze ugwu n’etiti mba ndị ọzọ ma hapụ obodo ha n’iyi; ndị agha mbibi nke mba ndị iro ga-efegharị n’elu ala ha ugboro ugboro; ọbụna Jerusalem ga-emecha daa, a ga-ebukwa Juda n’agha; ma Ala Nkwa ahụ agaghị anọgide kpamkpam n’ịhapụ ruo mgbe ebighị ebi. Nkwenye nke onye ozi nke eluigwe nye Aịzaịa bụ: ‘Ma otu ụzọ n’ụzọ iri ga-adị n’ime ya, Ọ ga-alaghachikwa, ma a ga-eripịa ya: Dị ka osisi teil, na dịka osisi oak, Nke ihe dị ndụ ha dị n’ime ha, mgbe ha tufuru akwụkwọ ha: Ya mere mkpụrụ nsọ ahụ ga-abụ ihe dị ndụ ya.’ Amaokwu 13.”

> “This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

> “Nkwenye a banyere mmezu ikpeazụ nke nzube Chineke wetara obi ike n’obi Aịzaịa. Gịnị ma ọ bụrụ na ike nke ụwa ekpọnye onwe ha imegide Juda? Gịnị ma ọ bụrụ na onye ozi nke Onyenwe anyị ezute mmegide na nnupụisi? Aịzaịa ahụwo Eze ahụ, Onyenwe ndị agha; ọ nụwo abụ ndị serafim, ‘Ụwa dum jupụtara n’ebube Ya;’ o nwekwara nkwa ahụ na ozi nile nke Jehova ga-ezigara Juda nke laghachiri azụ ga-esonyere ike nke Mmụọ Nsọ na-eme ka e nwee nkwenye n’ime obi; e wee mee ka amụma ahụ sie ike maka ọrụ dị n’ihu ya. Amaokwu nke 3. N’ime ozi ya ogologo ma sie ike, o buworo ncheta ọhụụ a n’obi ya mgbe niile. Ruo afọ iri isii ma ọ bụ karịa o guzoro n’ihu ụmụ Juda dịka onye amụma nke olileanya, na-enwewanye obi ike, ma na-enwekwu obi ike n’amụma ya banyere mmeri nke ụka n’ọdịnihu.” Prophets and Kings, 307–310.

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