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

Билен Даниел ном — Нэг зуун тавин есдүгээр

Unveiling the Three Angelic Touches in Daniel’s Vision: A Prophetic Revelation

كشف اللمسات الملائكية الثلاث في رؤيا دانيال: إعلان نبوي

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Jeff Pippenger

Published

March 26, 2024

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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.

Keteng lesome, Daniele a tshwarwa ga hararo, mme go tshwarwa goo gararo go tsamaisana le dinako tse tharo tse Daniele ka sebele a itemogelang “mareh,” ponatshegelo. Ponagalo ya ntlha le ya bofelo e ne e le ya ga Gabariele, morongwa wa Tshenolo ya ga Jesu Keresete. Gabariele ke ene yo o tsayang molaetsa go tswa kwa go Keresete, o o neng wa newa Ene ke Rara, mme a o neela moporofeti, yo o tshwanetseng go o romela kwa dikerekeng.

> 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.

> Tetapi aku akan menunjukkan kepadamu apa yang tertulis dalam Kitab Kebenaran; dan tidak ada seorang pun yang berdiri bersama aku dalam perkara-perkara ini, selain Mikhael, pemimpinmu. Daniel 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gabriel o itse gore ke sebopiwa se se bopilweng, mme ke ka moo a neng a bolelela Johane ka tlhamalalo mo bukeng ya Tshenolo gore a se ka a mo obamela.

> 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.

> Aku pun tersungkur di hadapan kakinya untuk menyembah dia. Tetapi ia berkata kepadaku, “Janganlah berbuat demikian! Aku adalah hamba sesamamu, dan juga saudara-saudaramu yang memiliki kesaksian Yesus. Sembahlah Allah! Sebab kesaksian Yesus adalah roh nubuat.” Wahyu 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.

Ngaa yɔɔ wón̄ nɛ́ mpān̄tɔ̀ nɛ, á fètè mmó nɛ́ kàm Gàbriyel ń tòó nɛ́ à né mmó kɛ́ ó yìí wéé nɛ́ “à kàrā nɛ́ kàrìm nɛ́ nwúó,” í né nlóm nɛ́ mpān̄tɔ̀ nɛ́ tɔ́m. Nɛ́ kàm ó tòó nɛ́ à né mmó kɛ́ Krìstò gàâ nwùm kàrā múú yáân̄ ó, ó tòó Krìstò kɛ́ “Mìkael, fó nkón̄tō.” Àmà Mìkael kíí nkón̄tō bó, ó né màláíkà kóó nɛ.

> 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.

> Tetapi Mikhaél, penghulu malaikat, ketika bertelingkah dengan Iblis dan berbantah tentang tubuh Musa, tidak berani melontarkan tuduhan yang menghina terhadapnya, melainkan berkata, “Tuhan kiranya menghardik engkau.” Yudas 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.

Maka ketiga-tiga sentuhan itu ialah sentuhan malaikat, dan pada ketiga-tiga kali Daniel mengalami “mareh”, iaitu penglihatan, semuanya bersifat malaikat. Pada kali ketiga Daniel disentuh, hal itu adalah supaya dia dikuatkan, kerana sebelumnya, pada sentuhan kedua, dia telah kehilangan kekuatannya.

> 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.

> Andakamaranso ary nisy iray nitovy endrik’olona nanatona ka nikasika ahy, dia nampahery ahy izy, ka nanao hoe: Ry lehilahy tena malala, aza matahotra; fiadanana ho anao; mahereza, eny, mahereza. Ary raha niteny tamiko izy, dia nohamafisina aho ka nanao hoe: Aoka hiteny ny tompoko; fa nampahery ahy ianao. Dia hoy izy: Fantatrao va no antony nahatongavako atỳ aminao? Ary ankehitriny dia hiverina hiady amin’ny andrianan’i Persia aho; ary rehefa lasa aho, indro, ho avy ny andrianan’i Grecia. Daniela 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”.

Gabriel mengingatkan Daniel bahwa ia telah “datang untuk membuat” Daniel “mengerti apa yang akan menimpa bangsamu pada hari-hari yang terakhir,” ketika ia bertanya kepada Daniel, “tahukah engkau mengapa aku datang kepadamu?” Selaras dengan apa yang telah diajarkannya kepada Daniel mengenai hari-hari yang terakhir, Gabriel kemudian menyatakan bahwa ia selanjutnya akan “kembali untuk berperang melawan raja negeri Persia: dan apabila aku pergi, lihatlah, raja negeri Yunani akan datang.” Kemudian ia memulai uraian nubuat dalam pasal sebelas, yang menggambarkan apa yang menimpa seratus empat puluh empat ribu orang pada hari-hari yang terakhir. Uraian nubuat itu ditempatkan dalam konteks peperangan melawan “raja negeri Persia” dan “raja negeri Yunani”.

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.

Sejarah yang sebenarnya antara Koresh Agung dan Aleksander Agung berlangsung lebih dari dua ratus tahun. Namun, dalam gempa bumi besar pada Wahyu pasal sebelas, gerakan-gerakan terakhir berlangsung dengan cepat, dan segera sesudah kerajaan yang keenam ditaklukkan oleh raja utara palsu, kerajaan yang ketujuh, yaitu kesepuluh raja, yang dilambangkan oleh Yunani, segera sepakat untuk menyerahkan kerajaan mereka kepada binatang itu.

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.

Pada satu peringkat, penglihatan “mareh” digunakan sebanyak tujuh kali dalam Daniel fasal sepuluh. Kita telah meneliti empat daripada tujuh penggunaan itu, dan mengenal pasti bahawa rujukan yang pertama ialah Daniel menyatakan bahawa sebelum tahun ketiga Koresy, Daniel telah memahami penglihatan itu. Dalam tiga rujukan yang berikutnya, ketiga-tiga sentuhan pada setiap penglihatan itu mengenal pasti pengalaman Daniel ketika dia dibangunkan daripada perkabungan selama dua puluh satu hari. Kebangkitannya kepada kebangunan rohani itu distrukturkan di atas proses tiga langkah Injil yang kekal, dan ketiga-tiga langkah itu dilambangkan oleh malaikat-malaikat, meskipun langkah yang kedua ialah Mikhael, penghulu malaikat, iaitu Dia yang telah membangkitkan Musa daripada kematian, dan mengangkatnya ke syurga.

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.

Tiga kali yang lain apabila perkataan “vision” terdapat dalam pasal sepuluh, perkataan itu bukanlah “mareh,” melainkan “marah.” “Marah” ialah bentuk feminin bagi “mareh.” Ertinya ialah suatu penglihatan, dan secara kausatif suatu “cermin” atau “kaca untuk melihat”. Kunci kepada takrifannya ialah bahawa ia bersifat “kausatif.” Ia ialah penglihatan tentang “the appearance”, tetapi berbeza pada gendernya, dengan demikian menandakan suatu mesej kenabian yang berlainan. Sebagaimana ditunjukkan oleh takrifannya, “cermin” menyiratkan bahawa mereka yang melihat penglihatan itu, melihat sejenis pantulan. Inilah unsur dalam perkataan itu yang bersifat “kausatif.” Takrif bagi suatu perkataan kausatif dalam konteks “marah” adalah mendalam.

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.

Lentšu “causative” le sepedišana le kgopolo ya bohlodi goba tiro ya go dira gore selo se sengwe se direge. Ka thutapuo, kudukudu ka sebopego sa mediro, sebopego sa causative ke kago ya thutapuo yeo e bontšhago gore hlogo ya lediri e dira gore motho yo mongwe goba selo se sengwe se phethe tiro yeo e hlalošwago ke lediri leo. Ka mohlala, ka Seisemane, lediri “to read” le fetoga causative ge re re “to make someone read.” Mo, hlogo e dira gore motho yo mongwe a phethe tiro ya go bala.

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.

Bentuk kausatif menunjukkan bahawa subjek bertanggungjawab untuk menyebabkan tindakan yang dihuraikan oleh kata kerja itu berlaku. “Kausatif” merujuk kepada cara sesuatu tindakan atau peristiwa itu disebabkan untuk terjadi. Dalam ketiga-tiga kali Daniel menggunakan perkataan Ibrani “marah,” penglihatan yang dipandang itu menyebabkan orang yang melihatnya diubah menjadi imej yang sedang dipandangnya.

> 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.

> တဖန် ပထမလ၏ နှစ်ဆယ့်လေးရက်နေ့တွင်၊ ငါသည် ဟိဒ္ဒေကေလဟု ခေါ်သော မြစ်ကြီး၏ ကမ်းနား၌ ရှိနေစဉ်၊ ငါသည် မျက်စိကို မြှောက်၍ ကြည့်လိုက်ရာ၊ ပိတ်ချောဝတ်လုံကို ဝတ်ဆင်၍ ဥဖတ်ရွှေစင်ဖြင့် ခါးကို ချည်နှောင်ထားသော လူတစ်ဦးကို မြင်ရလေ၏။ သူ၏ ကိုယ်ခန္ဓာသည် ဘေရယ်ကျောက်ကဲ့သို့ ဖြစ်၍၊ သူ၏ မျက်နှာသည် လျှပ်စီး၏ အသွင်အပြင် (mareh) ကဲ့သို့ ဖြစ်၏။ သူ၏ မျက်စိတို့သည် မီးခွက်များကဲ့သို့ ဖြစ်၍၊ သူ၏ လက်မောင်းနှင့် ခြေတို့သည် တောက်ပြောင်စွာ ပွတ်တိုက်ထားသော ကြေးဝါ၏ အရောင်ကဲ့သို့ ဖြစ်၏။ သူ၏ စကားသံသည် လူအစုအဝေးကြီး၏ အသံကဲ့သို့ ဖြစ်၏။ ထိုရူပါရုံ (marah) ကို ငါ ဒန်ယေလ တစ်ဦးတည်းသာ မြင်ရ၏။ ငါနှင့်အတူ ရှိသောသူတို့မူကား ထိုရူပါရုံ (marah) ကို မမြင်ကြသော်လည်း၊ ကြီးစွာသော တုန်လှုပ်ခြင်းသည် သူတို့အပေါ်သို့ ကျရောက်သဖြင့်၊ မိမိတို့ကိုယ်ကို ဝှက်ကွယ်ရန် ပြေးကြလေ၏။ ထို့ကြောင့် ငါသည် တစ်ဦးတည်း ကျန်ရစ်၍ ဤကြီးမြတ်သော ရူပါရုံ (marah) ကို မြင်ရ၏။ ငါ၌ ခွန်အားတစ်စုံတစ်ရာမျှ မကျန်ရစ်တော့။ အကြောင်းမူကား ငါ၏ လှပမှုသည် ငါအတွင်း၌ ပျက်စီးခြင်းသို့ ပြောင်းလဲသွား၍၊ ငါသည် ခွန်အားကို မထိန်းသိမ်းနိုင်တော့။ သို့ရာတွင် သူ၏ စကားသံကို ငါ ကြားရ၏။ သူ၏ စကားသံကို ကြားသောအခါ၊ ငါသည် မြေသို့ မျက်နှာမူလျက် နက်ရှိုင်းသော အိပ်မောကျခြင်းအတွင်းသို့ ကျရောက်လေ၏။ ဒန်ယေလ ၁၀:၄–၉။

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”.

Құса тұтудың жиырма бір күні аяқталған кезде, соңғы күндерде бұл Аян кітабының он бірінші тарауында көшеде өлі жатқан екі куәгердің үш жарым күнімен сәйкес келеді, Даниялға кенеттен Мәсіхтің көрінісін көру нәсіп етілді, әрі Оның көрінісі «найзағайдың көрінісіндей (mareh)» болды. Сол оқиға, Аян кітабының он бірінші тарауындағы үш жарым күннің соңында, бөлінуді туғызады, өйткені Даниялмен «бірге болған адамдарға» «аянды (marah) [көру] нәсіп етілмеді; бірақ оларды қатты діріл билеп, өздерін жасыру үшін қашып кетті. Сондықтан» Даниял «жалғыз қалды», ал «менімен бірге болған адамдарға аянды (marah) [көру] нәсіп етілмеді; бірақ оларды қатты діріл билеп, өздерін жасыру үшін қашып кетті».

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.

Pono ye Daniel a ne a e bona fa a ne a le nosi e ne e le pono ya bosadi, ya sesosa, e e fetotseng Daniel gore a nne mo setshwanong sa pono eo. Phetogo eo e ne ya diragadiwa ka gore maatla a ga Daniel a botho a tlosiwa, le bontle jwa gagwe jwa fetolwa go nna tshenyo.

> “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.

> “Khviṋa dzenedzo dzine muya wa dzula khadzo nahone dza shumiswa nga wone ndi dza Murena. A ri na pfanelo ya u litsha tshipiḓa tshifhio na tshifhio tsha mushini u tshilaho tshi sa londwiwi. Tshipiḓa tshiṅwe na tshiṅwe tsha tshiimiswa tshi tshilaho ndi tsha Murena. Nḓivho ya rona ya tshiimiswa tshashu tsha mivhili i tea u ri funza uri muraḓo muṅwe na muṅwe u tea u ita tshumelo ya Mudzimu, sa tshishumiswa tsha u luga.

> “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.

> “Tiada seorang pun selain Allah yang dapat menundukkan kesombongan hati manusia. Kita tidak dapat menyelamatkan diri kita sendiri. Kita tidak dapat memperbarui diri kita sendiri. Di pelataran surga tidak akan ada nyanyian yang dinyanyikan, Bagiku yang mengasihi diriku sendiri, dan membasuh diriku sendiri, menebus diriku sendiri, bagiku kemuliaan dan hormat, berkat dan puji-pujian. Tetapi inilah nada pokok dari nyanyian yang dinyanyikan oleh banyak orang di dunia ini. Mereka tidak mengetahui apa artinya lemah lembut dan rendah hati; dan mereka tidak bermaksud untuk mengetahui hal ini, jika mereka dapat menghindarinya. Seluruh Injil tercakup dalam belajar daripada Kristus, kelemahlembutan-Nya dan kerendahan hati-Nya.

> “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.

> “Go tsewa molato ka tumelo ke eng? Ke tiro ya Modimo ya go bea kgalalelo ya motho mo loroleng, le go direla motho se a se nang maatla a go se itirela.” 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.

དད་པས་བདེན་པར་བཞག་པའི་ཉམས་མྱོང་ནི། མིའི་གཟི་བརྗིད་ཐལ་བའི་ནང་དུ་འཇོག་པར་བྱེད་པའི་དཀོན་མཆོག་གི་བྱ་བ་ཡིན། དཱ་ནི་ཨེལ་དང་མཉམ་དུ་ཡོད་པའི་མི་རྣམས་ལ་བྲོས་འགྲོ་བར་བྱས་པའི་ཞལ་གཟིགས་དེ་ནི། ཀྲིསྟོས་མངོན་པར་བྱོན་པའི “causative” མོ་རྟགས་ཀྱི་ཞལ་གཟིགས་ཡིན་ལ། དེའི་འཕྲལ་དུ་དཱ་ནི་ཨེལ་གྱི་རང་ཉིད་ལ་བདེན་པར་འཛིན་པ་ཐལ་བའི་ནང་དུ་བཞག་པའི་རྗེས་སུ། མཐར་ཐུག་ཏུ་དཱ་ནི་ཨེལ་ལ་འཕྲིན་ལས་དེ་འཁུར་ནུས་པར་བྱས་པའི་ཕོ་ཉ་གསུམ་གྱི་རེག་པ་རྣམས་བསྐུར་བ་བྱུང་།

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.

Pada tahun 1888, malaikat yang perkasa itu turun membawa pekabaran pembenaran oleh iman, sebagaimana disampaikan oleh Penatua Jones dan Waggoner. Malaikat yang sama itu sekali lagi turun pada 11 September 2001, dengan pekabaran pembenaran oleh iman yang sama persis. Hal itu menandai permulaan pemeteraian atas seratus empat puluh empat ribu orang. Pada akhir pemeteraian seratus empat puluh empat ribu itu, pekabaran pada permulaannya diulangi, sebab Yesus senantiasa menggambarkan akhir suatu perkara dengan permulaan suatu perkara.

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.

Pada 11 Agustus 1840, malaikat yang sama itu turun dan memulai tiga langkah yang terlaksana dari tahun 1840 hingga 1844. Tiga langkah itu dimulai dengan pemberian kuasa kepada malaikat pertama pada 11 Agustus 1840, kedatangan malaikat kedua pada 19 April 1844, dan kedatangan malaikat ketiga pada 22 Oktober 1844. Sejarah itu melambangkan terlebih dahulu turunnya malaikat pertama dari tiga malaikat pada 11 September 2001, yang kemudian diikuti oleh malaikat kedua pada kekecewaan tanggal 18 Juli 2020, dan hal itu berakhir dengan kedatangan malaikat ketiga pada undang-undang hari Minggu yang segera datang.

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.

នៅ​ចុងបញ្ចប់​នៃ​ប្រវត្តិសាស្ត្រ​នោះ នៅ​ពេល​មីកាយែល​យាង​ចុះ​មក ដើម្បី​ប្រោស​ម៉ូសេ និង​អេលីយ៉ា​ឲ្យ​រស់​ឡើង​វិញ បន្ទាប់​ពី​ស្លាប់​អស់​បី​ថ្ងៃ​កន្លះ​នៅ​តាម​ផ្លូវ ដូច​ដែល​ត្រូវ​បាន​តំណាង​នៅ​ក្នុង​វិវរណៈ​ជំពូក​ទី​ដប់មួយ ហើយ​ដូច​ដែល​ក៏​ត្រូវ​បាន​តំណាង​ដោយ​ការ​កាន់​ទុក្ខ​អស់​ម្ភៃ​មួយ​ថ្ងៃ​របស់​ដានីយ៉ែល​ផង​ដែរ ព្រះគ្រីស្ទ​ក៏​យាង​ចុះ​មក​ម្ដង​ទៀត។ ជា​ដំបូង ព្រះអង្គ​បង្ហាញ​និមិត្ត​នៃ​សិរីល្អ​របស់​ព្រះអង្គ គឺ​និមិត្ត​ដែល​បន្ទាប​សិរីល្អ​របស់​មនុស្ស​ឲ្យ​ទៅ​ជា​ធូលី ហើយ​បង្កើត​ការ​បំបែក​ចេញ​ពី​គ្នា។ នៅ​ពេល​ដានីយ៉ែល​ស្ថិត​នៅ​ក្នុង​ធូលី ហើយ​បន្ទាប់​ពី​ដានីយ៉ែល​បាន​ផ្លាស់ប្រែ​ដោយ​ការ​សម្លឹង​មើល​និមិត្ត​ស្រី “causative” នោះ គាត់​ត្រូវ​បាន​កាព្រីយែល​ប៉ះ​ជា​លើក​ដំបូង ហើយ​ត្រូវ​បាន​ដាក់​ឲ្យ​ឈរ​លើ​ជើង​ដែល​ញ័រ​របស់​គាត់។

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.

Maka Mikael, malaikat agung itu, turun untuk “membangkitkan Musa” lalu menyentuh Daniel untuk kali yang kedua, sehingga ia menjadi tidak berdaya kerana diliputi oleh kenyataan bahawa dia sebenarnya sedang berbicara dengan Tuhannya. Kemudian Gabriel datang dan menyentuhnya untuk kali yang ketiga, serta menguatkannya bagi tugas menjadi panji dalam undang-undang hari Ahad yang akan segera datang. Tiga sentuhan itu merupakan lambang bagi tiga malaikat dalam Wahyu empat belas, walaupun semuanya terjadi dalam satu hari.

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.

ဆင်းသက်သည့် ပထမကောင်းကင်တမန်၏ အတွေ့အကြုံတွင် လျှပ်စီးကဲ့သို့ ခရစ်တော် ပေါ်ထွန်းလာခြင်း၊ ခွဲထုတ်စေသော “အကြောင်းဖြစ်စေသည့်” ဗျာဒိတ်ရူပါရုံ၊ ထို့ပြင် ဒန်ယေလကို သူ၏ လူသားဂုဏ်အသရေ၏ ဖုန်မှုန့်ထဲမှ ထမြောက်စေသော ပထမထိတွေ့မှုတို့ ပါဝင်သည်။ ပထမကောင်းကင်တမန်သည် ပထမသတင်းစကားကို ကိုယ်စားပြုသောကြောင့် ပထမ၌ ပါဝင်သော အဆင့်သုံးဆင့်လုံးကို ပိုင်ဆိုင်ထားသည်။ ပထမထိတွေ့မှုကို အခန်းငယ် ကိုး မှ တစ်ဆယ့်တစ် အထိတွင် မှတ်တမ်းတင်ထားသည်မှာ မတော်တဆမဟုတ်ပေ။

> 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.

> Ka dibna waxaan maqlay codkii erayadiisa; oo markii aan maqlay codkii erayadiisa, waxaan ku dhacay hurdo qoto dheer anigoo wejigayga ku sugan, wejigayguna dhulka xaggiisa u jeedo. Oo bal eeg, gacan ayaa i taabatay, taasoo igu taagtay jilbahayga iyo calaacalaha gacmahayga. Markaasuu igu yidhi, Daaniyeelow, nin aad loo jecel yahayow, erayada aan kugula hadlayo garo, oo si qumman u istaag; waayo hadda adigaa la ii soo diray. Oo markii uu eraygan igula hadlay, ayaan istaagay anigoo gariiraya. Daniel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Kepengalaman kasentuhan kapindua, nang inadminister ni Cristo sandiri, mangubah Daniel dari kada kawa babicara, manjadi kawa babicara lawan Tuhannya. Dalam kasentuhan kapindua, Daniel kada baisi napas, jadi di sini inya digambarkan pada titik pasan peanannya parmulaan Yeheskiel dalam pasal tiga puluh tujuh.

> 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.

> Mme e rile a buile mafoko a a ntseng jalo le nna, ka lebisa sefatlhego sa me fa fatshe, mme ka nna semumu. Mme, bonang, mongwe yo o tshwanang le setshwano sa bomorwa motho a ama dipounama tsa me; foo ka bula molomo wa me, ka bua, mme ka raya yo o neng a eme fa pele ga me ka re, Ao, morena wa me, ka ntlha ya pono, ditlhabi tsa me di mphetogetse, mme ga ke a sala le nonofo epe. Gonne motlhanka wa morena yono wa me a ka bua jang le morena yono wa me? gonne fa e le nna, ka ponyo ya leitlho fela ga go a ka ga sala nonofo epe mo go nna, le gone ga go a ka ga sala mowa ope mo go nna. Daniele 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.

Ka molaetša wa bobedi wa Hesekiele, molaetša o tšwago diphefong tše nne o swanetše go budulelwa masapong, gore a phele gomme a eme ka maoto bjalo ka madira a magolo. Go matlafatšwa ga madira ao go emetšwe ke go kgwatha ga boraro.

> 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.

> Maning lileng la motho a tla hape, la nkama, la nnea matla, la re: “Wena motho ya ratwang haholo, o se ke wa tshaba; kgotso e be ho wena; eba matla, ee, eba matla.” Eitse hobane a buile le nna, ka newa matla, ka re: “Morena wa ka a bue; hobane o nneile matla.” Yaba o re: “Na o tseba lebaka leo ke tlileng ho wena ka lona? Jwale ke tla boela ke yo lwantsha kgosana ya Persia; mme ha ke tswile, bona, kgosana ya Gerike e tla tla. Empa ke tla o bontsha se ngodilweng Lengolong la nnete; mme ha ho ya emeng le nna ditabeng tsena haese Mikaele, kgosana ya lona. Le nna, selemong sa pele sa Dariuse wa Momede, e ne e le nna ya emeng ho mo tiisa le ho mo matlafatsa. Mme jwale ke tla o bontsha nnete. Bona, ho sa tla ema marena a mararo Persia; mme wa bone o tla ba morui haholo ho feta bona bohle; mme ka matla a hae ka maruo a hae o tla tsosa bohle kgahlanong le mmuso wa Gerike.” Daniele 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.

Xiviko lexi endlaka leswaku Timbhoni timbirhi ti hanya eka Ezekiele ndzima ya makume-marharhu-nkombo i rungula ra Vuislamu bya khombo ra vunharhu; kambe, hi ntila ehenhla ka ntila, rungula leri Gabriele a ri kombisa eka xifaniso xa Mikayele a pfuxaka Muxe a tlhela a n’wi tlakusa a n’wi yisa etilweni tanihi mfungho, i rungula ra presidente wo hetelela wa United States. I rungula ra presidente wa vutsevu (rhanga ra Riphabuliki) loyi a dlayiweke hi 2020, tanihi leswi a ku dlayiwile rhanga ra ntiyiso ra Vuprotestanti. Eka rungula ra Daniele, ku pfuxiwa ka siku ra ku rila hikwalaho ka rhanga ra ntiyiso ra Vuprotestanti, swi kongomise eka ku vonisiwa ka ku pfuxiwa ka rhanga ra Riphabuliki.

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.

Dalam Daniel pasal sepuluh, sebanyak tujuh kali dipergunakan kata “penglihatan” atau “penampakan”. Ketujuh rujukan itu ditandai oleh kata Ibrani yang sama, kecuali bahwa tiga kali kata itu muncul dalam bentuk feminin dan empat kali lainnya dalam bentuk maskulin. Tujuh sebagai bilangan kesempurnaan, dan gabungan tiga-empat yang berjumlah tujuh, merupakan suatu ciri utama kitab Wahyu, di mana tiga yang terakhir dari ketujuh jemaat, dan tiga yang terakhir dari ketujuh meterai, serta tiga yang terakhir dari ketujuh sangkakala, secara khusus dibedakan dari empat yang pertama.

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.

Libuku tsa Daniele le Tshenolo ke buka e le nngwe, mme ka tlhaloganyo eno Daniele le Johane ke sesupo se se tshwanang sa malatsi a bofelo. Ponatshegelo ya ga Keresete mo kgaolong ya lesome, ke ponatshegelo ya ga Keresete mo go Tshenolo kgaolo ya ntlha.

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

Nna Baebele ya Tshenolo kgaolo ya ntlha, Johane o utlwa lentswe kwa morago ga gagwe mme o retologa go bona yo o buang.

> 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.

> Na long Spirit long dei bilong Bikpela, na mi harim bihain long mi wanpela bikpela nek, olsem nek bilong wanpela biugel, i tok, Mi Alpha na Omega, namba wan na laspela: na, Ol samting yu lukim, raitim long wanpela buk, na salim i go long ol sevenpela sios i stap long Esia; long Epesus, na long Simena, na long Pegamos, na long Taiataira, na long Sadis, na long Piladelpia, na long Laodisia. KTH 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.”

Sama ada tiga sentuhan dalam Daniel fasal sepuluh, atau penglihatan yang sama dalam Wahyu fasal satu, atau dua berita Yehezkiel dalam fasal tiga puluh tujuh, atau Yesaya disentuh dengan bara hidup dari atas mezbah, pengalaman itu mengenal pasti pemberdayaan berita amaran terakhir, dan berita itu bermula pada kebangkitan dua saksi pada bulan Julai 2023. Daniel, Yohanes, Yehezkiel dan Yesaya semuanya melambangkan seorang utusan yang mendengar “suara” dari “jalan-jalan purba” di belakangnya, yang bertanya, “siapakah yang akan Kuutus?” Apabila utusan itu menjawab, “inilah aku, utuslah aku,” dia dikuatkan lalu meninggikan suaranya, seperti seorang yang berseru-seru di padang gurun. “Sesiapa yang bertelinga, hendaklah ia mendengar apa yang dikatakan Roh kepada jemaat-jemaat.”

We will continue this study in our next article.

Re tla tsweletsa thuto eno mo setlhogong sa rona se se latelang.

> “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).

> “Pada peristiwa yang baru saja diuraikan itu, malaikat Gabriel menyampaikan kepada Daniel seluruh pengajaran yang pada waktu itu sanggup ia terima. Namun, beberapa tahun kemudian, nabi itu ingin mengetahui lebih jauh hal-hal yang belum dijelaskan sepenuhnya, dan kembali mengarahkan dirinya untuk mencari terang dan hikmat daripada Allah. ‘Pada waktu itu aku, Daniel, berkabung tiga minggu penuh lamanya. Makanan yang sedap tidak kumakan, daging dan anggur tidak masuk ke dalam mulutku, dan aku sama sekali tidak meminyaki diriku.... Lalu kuangkat mataku dan kulihat, dan tampaklah seorang yang berpakaian lenan, pinggangnya berikatkan emas murni dari Ufaz. Tubuhnya pun seperti permata krisolit, wajahnya seperti rupa kilat, matanya seperti suluh api, lengan dan kakinya seperti kilau tembaga yang digilapkan, dan suara perkataannya seperti suara khalayak ramai’ (Daniel 10:2–6).”

> “This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

> “Tlhaloso ye e swana le yeo Johane a e neilwego ge Kriste a utollwa go yena sehlakahlakeng sa Patmose. Ga go yo mongwe yo a lego ka tlase ga Morwa wa Modimo yo a iponagaditšego Daniele. Morena wa rena o tla gotee le moromiwa yo mongwe wa legodimo go ruta Daniele seo se bego se tla direga mehleng ya bofelo.

> “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.

> “Kebenaran-kebenaran agung yang dinyatakan oleh Penebus dunia adalah bagi mereka yang mencari kebenaran seperti mencari harta yang terpendam. Daniel adalah seorang yang telah lanjut usianya. Hidupnya telah dilalui di tengah-tengah pesona istana kafir, pikirannya dibebani oleh urusan-urusan sebuah kerajaan yang besar. Namun ia berpaling dari semuanya itu untuk merendahkan jiwanya di hadapan Allah, dan mencari pengetahuan tentang maksud-maksud Yang Mahatinggi. Dan sebagai jawaban atas permohonannya, terang dari pelataran-pelataran sorgawi dikaruniakan bagi mereka yang akan hidup pada akhir zaman. Maka, dengan kesungguhan yang bagaimanakah seharusnya kita mencari Allah, supaya Ia membuka pengertian kita untuk memahami kebenaran-kebenaran yang dibawa kepada kita dari surga.

> “‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> “‘Ndzi Daniyele ndzi ri ndzexe ndzi vone xivono xexo; hikuva vavanuna lava a va ri na mina a va xi vonanga xivono; kambe ku rhurhumela lokukulu ku va wele, lerova va baleka va ya tumbela…. Kutani a ku sale matimba eka mina; hikuva ku saseka ka mina ku hundzuke ku bola eka mina, naswona a ndzi nga ha ri na matimba’ (tindzimana ta 7, 8). Hinkwavo lava va kwetsimisiweke hi ntiyiso va ta va ni ntokoto lowu fanaka. Loko ku twisisa ka vona ka vukulu, ku vangama, ni ku hetiseka ka Kriste ku ya ku tlhela ku vonakala swinene, va ta vona hi ku twala swinene ku tsana ni ku ka vona ku nga hetiseki. A va nge vi na mboyamelo wo tivulela leswaku va ni xivumbeko lexi nga riki na xidyoho; leswi a swi vonake swi lulamile ni ku saseka eka vona hi voxe, loko swi ringanisiwa ni ku tenga ni ku vangama ka Kriste, swi ta vonaka ntsena tanihi leswi nga fanelangiki ni leswi bolaka. I loko vanhu va hambanisiwe na Xikwembu, loko va ri ni ku vona ka Kriste loku nga twisisekiki kahle, laha va vulaka leswaku, ‘A ndzi na xidyoho; ndzi kwetsimisiwile.’”

> “Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).

> “Gabriel kini menampakkan diri kepada nabi itu, lalu berkata demikian kepadanya: ‘Hai Daniel, seorang yang sangat dikasihi, pahamilah perkataan yang kusampaikan kepadamu, dan berdirilah tegak: sebab sekarang aku diutus kepadamu. Dan ketika ia mengucapkan perkataan itu kepadaku, aku pun berdiri dengan gemetar. Lalu katanya kepadaku, Jangan takut, Daniel: sebab sejak hari pertama engkau menaruh hatimu untuk memahami, dan merendahkan dirimu di hadapan Allahmu, perkataanmu telah didengar, dan aku datang oleh karena perkataanmu’ (ayat 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.

> “Ki kipaian napaningning a dangal ang indait ken Daniel babaen ti Kadayag ti langit! LiwliwaanNa ti agpigpigerger a adipenNa ken patinggaenna kenkuana a ti kararagna ket nangngeg iti langit. Kas sungbat iti dayta napigsa a dawat, naibaon ti anghel a Gabriel tapno maapektaran ti puso ti ari ti Persia. Ti monarka ket sinuppiatenna dagiti panangikuyog ti Espiritu ti Dios iti las-ud dagiti tallo a lawas a nagayuno ken nagkararag ni Daniel; ngem ti Prinsipe ti langit, ti Arkanghel a Miguel, ket naibaon tapno baliwanna ti puso ti natangken a ari tapno mangaramid iti maysa a nasken ken nalawag nga aramid tapno masungbatan ti kararag ni Daniel.

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Atĩ rĩrĩa aaririe na niĩ maciaro ta macio, ngĩrora thĩ, ngĩgĩa mũgũgũ. Na rora, ũmwe o ta mfanano wa aciari a andũ akahutia mĩromo yakwa…. Akĩaria atĩ, Wee mũndũ ũrĩa wendetwo mũno, ndũgĩtigĩre: thayũ ĩrogũkĩre, ũgĩe na hinya, ee, ũgĩe na hinya. Na rĩrĩa aaririe na niĩ, ngĩheeo hinya, ngĩkiuga atĩ, Ngwathani yakwa nĩaarie; nĩgũkorwo nĩũndĩhe hinya’ (mĩstari 15–19). Riiri wa kĩrũa ũrĩa Danieli aonetio warĩ mũnene mũno nginya ndangĩhotire kwĩhangania na kuona. Hanyuma mũtũmwo wa igũrũ akahumba gũtherũ kwa ũhoti wa kũoneka gwake, akĩoneka kũrĩ mũnabii ta “ũmwe o ta mfanano wa aciari a andũ” (mũstari 16). Kuo na hinya wake wa kĩrũa akamũhe hinya mũndũ ũcio wa ũthingu na wa wĩtĩkio, nĩguo athikĩrĩrie ũhoro ũrĩa watũmwo kũrĩ we kuuma kũrĩ Ngai.”

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

> “Daniel e lekgoba le le ineetseng la Yo Mogodimodimo. Botshelo jwa gagwe jo boleele bo ne bo tletse ditiro tse di tlotlegang tsa tirelo go Mong wa gagwe. Bophepa jwa semelo sa gagwe le boikanyegi jwa gagwe jo bo sa reketleng di lekanywa fela ke boikokobetso jwa pelo ya gagwe le go ikwatlhaya ga gagwe fa pele ga Modimo. Re boeletsa re re, Botshelo jwa ga Daniel ke setshwantsho se se tlhotlheleditsweng sa boitshepiso jwa boammaaruri.” Sanctified Life, 49–52.

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