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

Incwadi kaDaniyeli - Ikhulu Namashumi Amahlanu Nesishiyagalolunye

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

Ukwambulwa Kwezinto Ezintathu Zokuthintwa Yizingelosi Embonweni KaDaniyeli: IsAmbulo Sesiprofetho

Author

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.

Esahlukweni seshumi uDaniyeli uthintwa kathathu, futhi lokho kuthintwa okuthathu kuhambelana nezikhathi ezintathu uDaniyeli azibonela ngazo mathupha i- “mareh,” umbono. Ukuvela kokuqala nokokugcina kwakungoGabriyeli, isithunywa seSambulo sikaJesu Kristu. UGabriyeli nguyena othatha umlayezo kuKristu, awawuphiwa nguYise, awulethe kumprofethi, okumelwe awuthumele emabandleni.

> 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.

> Kepha ngiyakukubonisa okulotshwe embhalweni weqiniso; futhi akukho noyedwa omi nami kulezi zinto, ngaphandle kukaMikayeli, inkosana yenu. Daniyeli 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.

UGabriyeli uyazi ukuthi uyisidalwa esidaliweyo, futhi yingakho atshela uJohane ngokusobala encwadini yeSambulo ukuba angamkhonzi.

> 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.

> Ngase ngiwela ezinyaweni zakhe ukuba ngimkhonze. Kepha wathi kimi: Qaphela, ungakwenzi lokho; ngiyinceku kanye nawe, kanye nabafowenu abanobufakazi bukaJesu; khonza uNkulunkulu; ngokuba ubufakazi bukaJesu bungumoya wesiprofetho. IsAmbulo 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.

Ngakho-ke umfundi wesiprofetho kufanele aqonde ukuthi isizathu sokuba uGabriyeli aveze ukuthi akekho ongaphezu kwakhe mayelana nalokho “okulotshiwe embhalweni weqiniso,” sinenjongo ethile yesiprofetho. Lapho eveza iqiniso lokuthi nguKristu kuphela oqonda imiBhalo kangcono kunaye, uveza uKristu njengo “Mikayeli inkosana yenu.” Kodwa uMikayeli akayona inkosana kuphela, uyinhloko yezingelosi.

> 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.

> Kepha uMikayeli ingelosi enkulu, lapho ephikisana noSathane ephikela ngomzimba kaMose, akazange alinge ukuletha ukumangalela okuyinhlamba ngakuye, kodwa wathi: INkosi mayikukhuze. Juda 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.

Ngakho-ke, konke ukuthintwa okuthathu kuwukuthintwa kwezingelosi, futhi izikhathi ezintathu uDaniyeli abhekana ngazo ne-“mareh”, umbono, kuba ngezingelosi. Ngesikhathi sesithathu uDaniyeli ethintwa, kwaba ukuze aqiniswe, ngoba ngaphambili, ekuthintweni kwesibili, wayephelelwe amandla.

> 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.

> Kwase kubuya futhi kwangithinta ofana nokubonakala komuntu, wanginika amandla, Wathi, O muntu othandwa kakhulu, ungesabi; ukuthula makube kuwe, qina, yebo, qina. Kwathi esekhulumile kimi, ngaqiniswa, ngathi, Inkosi yami mayikhulume; ngokuba ungiphe amandla. Wayesethi, Uyazi yini ukuthi ngize ngani kuwe? Manje sengizobuyela ukuyolwa nenkosana yasePheresiya; futhi lapho sengiphumile, bheka, inkosana yaseGrisi iyakuza. Daniyeli 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”.

UGabriyeli ukhumbuza uDaniyeli ukuthi “ubezile ukuzwisa” uDaniyeli “akuqonde okuyakwehlela abantu bakho ezinsukwini zokugcina,” lapho embuza ukuthi, “Uyakwazi yini ukuthi ngize ngani kuwe na?” Ngokuvumelana nalokho ayekufundise uDaniyeli ngezinsuku zokugcina, uGabriyeli use esho ukuthi wayezobuye “ukulwa nenkosana yasePheresiya; futhi lapho sengiphumile, bheka, inkosana yaseGrisi iyakuza.” Khona-ke uqala ukulandisa kwesiprofetho kwesahluko seshumi nanye, okuchaza okwenzeka kwabeyikhulu namashumi amane nane ezinsukwini zokugcina. Lokho kulandisa kwesiprofetho kubekwe esimweni sempi “nenkosana yasePheresiya” kanye “nenkosana yaseGrisi”.

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.

Umlando wangempela phakathi kukaKoresi Omkhulu no-Aleksanda Omkhulu wawungaphezu kweminyaka engamakhulu amabili. Kodwa ekuzamazameni komhlaba okukhulu kwesAmbulo isahluko seshumi nanye, izinyathelo zokugcina ziyashesha, futhi ngokushesha nje lapho umbuso wesithupha unqotshwa yinkosi yomgunyathi yasenyakatho, umbuso wesikhombisa, amakhosi ayishumi, amelwe yiGrisi, avuma masinyane ukunikela umbuso wawo esilwaneni.

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.

Ezingeni elithile umbono we-“mareh” usetshenziswa izikhathi eziyisikhombisa kuDaniyeli isahluko seshumi. Sesicabangele ezine zalezo zikhathi eziyisikhombisa, futhi sikhombe ukuthi ukubhekisela kokuqala kunguDaniyeli echaza ukuthi ngaphambi konyaka wesithathu kaKoresi uDaniyeli wayewuqondile umbono. Ezikubhekiseleni ezintathu ezilandelayo, ukuthintwa okuthathu embonweni ngamunye kukhomba isipiliyoni sikaDaniyeli njengoba evuka ekulileni kwezinsuku ezingamashumi amabili nanye. Ukuvuka kwakhe kwemvuselelo kwakhiwe phezu kwenqubo yezinyathelo ezintathu zevangeli laphakade, futhi lezo zinyathelo ezintathu zimelelwa yizingelosi, nakuba isinyathelo sesibili kunguMikayeli ingelosi enkulu, onguYe owavusa uMose ekufeni, wamdlulisela ezulwini.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Lezo ezinye izikhathi ezintathu lapho igama elithi “vision” litholakala esahlukweni seshumi, akulona elithi “mareh,” kodwa ngelithi “marah.” “Marah” iyisimo sobulili besifazane sika “mareh.” Lisho umbono, futhi ngokwencazelo ebangelayo “isibuko” noma “ingilazi yokuzibuka”. Isihluthulelo sencazelo yalo ukuthi “sibangelayo.” Kungumbono “wokubonakala”, kodwa lwehlukile ngobulili balo, ngaleyo ndlela lukhomba umlayezo ohlukile wesiprofetho. Njengoba incazelo yalo ethi “isibuko” isho, labo ababona umbono babona uhlobo oluthile lokubonakalisa. Lesi yisici segama esithi “sibangelayo.” Incazelo yegama elibangelayo esimweni sika “marah,” ijulile.

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.

Igama elithi “causative” lihlobene nomqondo wobangela noma nesenzo sokwenza okuthile kwenzeke. Kwezolimi, ikakhulukazi emofolojini yezenzo, ifomu le-causative liyisakhiwo sohlelo lolimi esikhombisa ukuthi umenzi wesenzo ubangela omunye umuntu noma into ukuba yenze isenzo esichazwe yileso senzo. Ngokwesibonelo, esiNgisini, isenzo esithi “to read” siba yi-causative lapho sithi “to make someone read.” Lapha, umenzi wesenzo ubangela omunye umuntu ukuba enze isenzo sokufunda.

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.

Ifomu ebangelayo ikhomba ukuthi umenzi unesibopho sokuletha ukuba kwenzeke isenzo esichazwa yisenzo. Igama elithi “ebangelayo” libhekisela endleleni isenzo noma isigameko esibangelwa ngayo ukuba senzeke. Kuzo zonke izikhathi ezintathu uDaniyeli asebenzisa kuzo igama lesiHebheru elithi “marah,” umbono obukwa ngamehlo ubangela ukuthi owubukayo aguqulwe abe sesimweni somfanekiso awubukayo.

> 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.

> Ngosuku lwamashumi amabili nane lwenyanga yokuqala, ngiseceleni komfula omkhulu, onguHidekeli; khona-ke ngaphakamisa amehlo ami, ngabuka, bheka, kwakukhona umuntu othile embethe ilineni, okhalo lwakhe luboshelwe ngegolide elicolekileyo lase-Ufazi; nomzimba wakhe wawunjengeberule, nobuso bakhe bunjengokubonakala (mareh) kombani, namehlo akhe enjengezibani zomlilo, nezingalo zakhe nezinyawo zakhe zifana ngethusi elikhazimulisiwe ngombala, nezwi lamazwi akhe linjengezwi lesixuku. Mina Daniyeli ngedwa ngabona umbono (marah): ngoba amadoda ayenami awubonanga umbono (marah); kepha kwabehlela wona ukuthuthumela okukhulu, aze abaleka ayocasha. Ngakho ngasala ngedwa, ngabona lo mbono omkhulu (marah), akwase kusala mandla kimi: ngoba ubuhle bami baphenduka ngaphakathi kimi baba ukubola, angabe ngisawagcina amandla. Nokho ngezwa izwi lamazwi akhe: kwathi lapho ngizwa izwi lamazwi akhe, ngase ngilele ubuthongo obukhulu ngobuso bami, ubuso bami bubheke emhlabathini. Daniyeli 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Ekupheleni kwezinsuku ezingamashumi amabili nanye zokulila, okuyizo ezinsukwini zokugcina ezivumelana nezinsuku ezintathu nengxenye lapho ofakazi ababili befile emgwaqweni, uDaniyeli wenziwa ngokuzumayo ukuba abone ukubonakala kukaKristu, futhi ukubonakala kwaKhe “kunjengokubonakala (mareh) kombani.” Leso sehlakalo, ekupheleni kwezinsuku ezintathu nengxenye zeSambulo isahluko seshumi nanye, siveza ukwehlukaniswa, ngokuba “amadoda ayekanye” noDaniyeli enziwa ukuba “angawuboni umbono (marah); kodwa ukwesaba okukhulu kwehlela phezu kwawo, aze abaleka ayozifihla. Ngakho-ke” uDaniyeli “washiywa yedwa,” kodwa “amadoda ayekanye nami [enziwa ukuba] angawuboni umbono (marah); kodwa ukwesaba okukhulu kwehlela phezu kwawo, aze abaleka ayozifihla”.

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.

Umbono uDaniyeli awubona eseyedwa wawungumbono wesifazane, oyimbangela, owaguqula uDaniyeli wamenza waba sesimweni somfanekiso walowo mbono. Lokho kuguqulwa kwafezwa ngokususwa kwamandla obuntu bukaDaniyeli, nangokuphendulwa kobuhle bakhe kwaba ukonakala.

> “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.

> “Inyama uqobo umphefumulo ahlala kuyo njengetabernakele futhi asebenza ngayo ingeyeNkosi. Asinalo ilungelo lokudelela noma iyiphi ingxenye yalo mshini ophilayo. Yonke ingxenye yomzimba ophilayo ingeyeNkosi. Ulwazi lwethu ngomzimba wethu uqobo kufanele lusifundise ukuthi wonke amalungu makakhonze uNkulunkulu, njengethuluzi lokulunga.

> “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.

> “Akekho ngaphandle kukaNkulunkulu ongathobisa ukuqhosha kwenhliziyo yomuntu. Asinakuzisindisa thina ngokwethu. Asinakuzivuselela thina ngokwethu. Ezinkundleni zasezulwini akuyikuculwa ngoma ethi, Kimi engangizithandayo, ngazigeza mina uqobo, ngazihlenga mina uqobo, makube kimi inkazimulo nodumo, isibusiso nokudunyiswa. Kodwa lena iyisihluthulelo sengwevu eculwa ngabaningi lapha kulo mhlaba. Abazi ukuthi kusho ukuthini ukuba mnene futhi uthobeke ngenhliziyo; futhi abahlosile ukukwazi lokhu, uma bengakugwema. Ivangeli lonke liqukethwe ekufundeni kuKristu, ubumnene Bakhe nokuthobeka Kwakhe.”

> “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.

> “Kuyini ukulungisiswa ngokukholwa? Kungumsebenzi kaNkulunkulu wokubeka inkazimulo yomuntu othulini, nokwenzela umuntu lokho okungekho emandleni akhe ukuba azenzele khona.” 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.

Ulwazi lokulunga ngokukholwa luwumsebenzi kaNkulunkulu wokuthobisa inkazimulo yomuntu ize ifike othulini. Umbono amadoda ayenoDaniyeli abalekiswa yiwo wawungumbono wesifazane “obangela” wokubonakala kukaKristu, futhi ngokushesha ngemva kokuba ukuzilungisa kukaDaniyeli kuthotshisiwe kwafinyelela othulini, kwase kusetshenziswa ukuthintwa okuthathu kwezingelosi okwamenza uDaniyeli ekugcineni waba namandla okuthwala isigijimi.

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.

Ngo-1888, ingelosi enamandla yehla nesigijimi sokulunga ngokukholwa, njengoba sasethulwa ngabaDala uJones noWaggoner. Leyo ngelosi yona kanye yaphinde yehla ngoSepthemba 11, 2001, nesona kanye leso sigijimi sokulunga ngokukholwa. Lokho kwaphawula ukuqala kokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Ekupheleni kokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, isigijimi esasekuqaleni siyaphindwa, ngokuba uJesu njalo ufanekisa ukuphela kwento ngokuqala kwento.

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.

Ngomhlaka 11 Agasti 1840 yona leyo ngelosi yehla yaqala izinyathelo ezintathu ezafezeka kusukela ngo-1840 kuya ku-1844. Lezo zinyathelo ezintathu zaqala ngokunikezwa amandla kwengelosi yokuqala ngomhlaka 11 Agasti 1840, ukufika kwengelosi yesibili ngomhlaka 19 Ephreli 1844, kanye nokufika kwengelosi yesithathu ngomhlaka 22 Okthoba 1844. Lowo mlando wawungumfanekiso wangaphambili wokwehla kweyokuqala ezingelosini ezintathu ngomhlaka 11 Septhemba 2001, okwalandelwa yingelosi yesibili ekudumazekeni komhlaka 18 Julayi 2020, futhi lokho kuphetha ngokufika kwengelosi yesithathu emthethweni weSonto ozayo maduze.

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.

Ekupheleni kwalowo mlando, lapho uMikayeli ehla ukuvusa uMose no-Eliya emva kwezinsuku ezintathu nengxenye zokufa ezitaladini, njengoba kumelwe eSambulweni isahluko seshumi nanye, nanjengoba futhi kumelwe yizinsuku ezingamashumi amabili nanye zokulila kukaDaniyeli, uKristu uphinde ehle. Uqala ngokwethula umbono wenkazimulo yaKhe, umbono obeka inkazimulo yomuntu othulini, futhi oletha ukwehlukana. Lapho uDaniyeli esethulini, futhi emva kokuba uDaniyeli eseguquliwe ngokubuka umbono wesifazane “obangelayo”, uyathintwa nguGabriyeli okokuqala, abekwe ezinyaweni zakhe eziqhaqhazelayo.

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.

Khona-ke uMikayeli ingelosi enkulu wehla ukuze “avuse uMose,” wase ethinta uDaniyeli okwesibili, emshiya engenamandla ngenxa yokunqotshwa kwakhe yiqiniso lokuthi wayekhuluma ngempela neNkosi yakhe. Khona-ke uGabriyeli wafika wamthinta okwesithathu, wamqinisa ngomsebenzi wokuba yisibonakaliso emthethweni weSonto ozayo maduzane. Lokho kuthinta okuthathu kuyizimpawu zezingelosi ezintathu zesAmbulo ishumi nane, nakuba kwenzeka ngosuku olulodwa.

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.

Okuhlangenwe nakho kwengelosi yokuqala kuhlanganisa ukubonakala kukaKristu njengombani, umbono “obangela” owehlukanisayo, kanye nokuthinta kokuqala okuphakamisa uDaniyeli emsuleni wenkazimulo yakhe yobuntu. Ingelosi yokuqala iphethe zonke izinyathelo ezintathu eziqukethwe kweyokuqala, ngokuba imelela umlayezo wokuqala. Akusikho ukwenzeka nje ngengozi ukuthi ukuthinta kokuqala kubhaliwe emavesini ayisiYISIYAGALOLUNYE kuya kwayishumi nanye.

> 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.

> Kepha ngezwa izwi lamazwi akhe; kwathi lapho ngizwa izwi lamazwi akhe, ngaba sekujuleni kobuthongo ngilele ngobuso bami, ubuso bami bubheke emhlabathini. Futhi, bheka, isandla sangithinta, sangimisa ngamadolo ami nasezintendeni zezandla zami. Wayesethi kimi: O Daniyeli, wena muntu othandeka kakhulu, qonda amazwi engiwakhuluma kuwe, ume uqonde; ngokuba manje ngithunywe kuwe. Kwathi esekhulume leli zwi kimi, ngema ngithuthumela. Daniyeli 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.

Isipiliyoni sokuthintwa kwesibili, esenziwa nguKristu uqobo, siguqula uDaniyeli ekubeni angakwazi ukukhuluma, simenze akwazi ukukhuluma neNkosi yakhe. Ekuthintweni kwesibili, uDaniyeli akanawo umoya, ngakho lapha umelelwa esesigabeni somlayezo wokuqala kaHezekeli esahlukweni samashumi amathathu nesikhombisa.

> 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.

> Kwathi esekhulume lawo mazwi kimi, ngabhekisa ubuso bami phansi, ngaba yisimungulu. Futhi bheka, othile onjengesifaniso samadodana abantu wathinta izindebe zami; ngase ngivula umlomo wami, ngakhuluma, ngathi kulowo owayemi phambi kwami: O nkosi yami, ngenxa yombono izinhlungu zami ziphendukele phezu kwami, angisasele namandla. Ngokuba inceku yale nkosi yami ingakhuluma kanjani nale nkosi yami na? ngokuba mina, masinyane akusasalanga mandla kimi, futhi akukho kuphefumula okusele kimi. Daniyeli 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.

Emyalezweni wesibili kaHezekeli, umyalezo ovela emimoyeni yomine kufanele uphefumulelwe phezu kwamathambo, ukuze aphile futhi asukume ame njengempi enkulu enamandla. Ukunikwa amandla kwaleyo mpi kufanekiswa ukuthintwa kwesithathu.

> 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.

> Kwase kufika futhi ongathi ngokubonakala kwakhe unjengomuntu, wangithinta, wangiqinisa, wayesethi: O muntu othandwa kakhulu, ungesabi; ukuthula makube kuwe; qina, yebo, qina. Kwathi esakhuluma kimi, ngaqina, ngase ngithi: Inkosi yami mayikhulume; ngokuba ungifakile amandla. Wayesethi: Uyakwazi yini ukuthi ngize kuwe ngani na? Manje sengizobuyela ukuyolwa nenkosana yasePheresiya; futhi lapho sengiphumile, bheka, inkosana yaseGrisiya iyakuza. Kodwa ngiyakukubonisa lokho okulotshiwe embhalweni weqiniso; futhi akakho noyedwa oma nami kulezi zinto, ngaphandle kukaMikayeli, inkosana yenu. Nami-ke ngonyaka wokuqala kaDariyu umMede, yebo mina, ngema ukuze ngimqinisekise nokumqinisa. Manje ngiyakukubonisa iqiniso. Bheka, kusezakuvuka amakhosi amathathu ePheresiya; owesine uyakuba nokuceba okukhulu kakhulu kunabo bonke; futhi ngamandla akhe, ngenxa yengcebo yakhe, uyakuvusa bonke bamelane nombuso waseGrisiya. Daniyeli 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.

Umyalezo oletha ofakazi ababili baphile kuHezekeli isahluko samashumi amathathu nesikhombisa ngumyalezo we-Islami woweshumi lwesithathu, kodwa umugqa phezu komugqa, umyalezo uGabriyeli awukhombisa emfanekisweni kaMikayeli evusa uMose futhi emenyusa ezulwini njengesibonakaliso, ungumyalezo kamongameli wokugcina wase-United States. Ungumyalezo kamongameli wesithupha (uphondo lwamaRiphabhulikhi) owabulawa ngo-2020, njengoba kwakubulawa uphondo lweqiniso lwamaProthestani. Endabeni kaDaniyeli ukuvuka kusukela ezinsukwini zokulila uphondo lweqiniso lwamaProthestani kwaholela ekubonakaleni kokuvuka kophondo lwamaRiphabhulikhi.

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.

Kasikhombisa encwadini kaDaniyeli isahluko seshumi, kusetshenziswe igama elithi “umbono” noma elithi “ukubonakala.” Lezo zikhombo eziyisikhombisa zikhonjiswa yigama elifanayo lesiHeberu, ngaphandle kokuthi kathathu kulezo zikhathi leli gama lisetshenziswe esigabeni sobulili besifazane, kanti kwezinye izikhathi ezine lisetshenziswe esigabeni sobulili besilisa. Njengoba isikhombisa siyinombolo yokuphelela, futhi inhlanganisela ethi ezintathu-nezine elingana nesikhombisa iyisici esiyinhloko sencwadi yeSambulo, lapho ezintathu zokugcina zamabandla ayisikhombisa, nezimpawu eziyisikhombisa ezintathu zokugcina, namacilongo ayisikhombisa amathathu okugcina kuhlukaniswa ngokukhethekile kwezine zokuqala.

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.

Izincwadi zikaDaniyeli neSambulo ziyincwadi efanayo, futhi ngalowo mqondo uDaniyeli noJohane bangumfanekiso ofanayo wezinsuku zokugcina. Umbono kaKristu esahlukweni seshumi ungumbono kaKristu oseSambulweni isahluko sokuqala.

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

Esahlukweni sokuqala seSambulo, uJohane uzwa izwi ngemuva kwakhe, aphenduke abone lowo okhulumayo.

> 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.

> NgangikuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, njengelophondo, lithi: Ngingu-Alfa no-Omega, owokuqala nowokugcina; futhi, Lokho okubonayo, kulobe encwadini, ukuthumele kuwo amabandla ayisikhombisa ase-Asia; e-Efesu, naseSmirna, nasePergamu, naseThiyathira, naseSardesi, naseFiladelfiya, naseLawodikeya. IsAmbulo 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.”

Kungaba yizithintelo ezintathu kuDaniyeli isahluko seshumi, noma umbono ofanayo esahlukweni sokuqala seSambulo, noma izigijimi ezimbili zikaHezekeli esahlukweni samashumi amathathu nesikhombisa, noma u-Isaya ethintwa ngelahle elivuthayo elisuswe e-altare, leso sehlakalo siveza ukuhlonzwa kokunikezwa amandla kwesigijimi sokugcina sesixwayiso, futhi leso sigijimi siqala ekuvukeni kofakazi ababili ngoJulayi ka-2023. UDaniyeli, uJohane, uHezekeli no-Isaya bonke bamele isithunywa esizwa “izwi” livela “ezindleleni zakudala” emva kwaso, elibuza lithi, “ngiyakuthuma bani na?” Lapho leso sithunywa siphendula sithi, “nangu mina, ngithume,” siyaqiniswa futhi siphakamisa izwi laso, njengomuntu omemeza ehlane. “Onezindlebe makezwe lokho uMoya akusho emabandleni.”

We will continue this study in our next article.

Sizoqhubeka nalesi sifundo esihlokweni sethu esilandelayo.

> “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).

> “Kuleso senzakalo esisanda kuchazwa, ingelosi uGabriyeli yamnika uDaniyeli yonke imfundiso ayengase eyamukele ngaleso sikhathi. Nokho, eminyakeni embalwa kamuva, umprofethi wafisa ukufunda okwengeziwe ngezindaba ezazingakachazwa ngokuphelele, waphinde wazimisela ukufuna ukukhanya nokuhlakanipha kuNkulunkulu. ‘Ngalezo zinsuku mina Daniyeli ngangilila amasonto amathathu ephelele. Angidlanga sinkwa esimnandi, inyama newayini akungenanga emlonyeni wami, futhi angizigcobanga nhlobo…. Ngase ngiphakamisa amehlo ami, ngabheka, bheka, kwakukhona indoda ethile yembethe ilineni, okhalo lwayo luboshwe ngegolide elicolekileyo lase-Ufaz. Nomzimba wayo wawunjengeberili, nobuso bayo bunjengokubonakala kombani, namehlo ayo enjengezibani zomlilo, nezingalo zayo nezinyawo zayo kufana nethusi elikhazimulisiwe, nezwi lamazwi ayo linjengezwi lesixuku’ (Daniyeli 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.

> “Le ncazelo iyafana naleyo eyanikezwa nguJohane ngesikhathi uKristu embulwa kuye esiQhingini sasePhatmose. Akekho ongaphansi kweNdodana kaNkulunkulu owabonakala kuDaniyeli. INkosi yethu iza kanye nesinye isithunywa sasezulwini ukufundisa uDaniyeli lokho okwakuyokwenzeka ezinsukwini zokugcina.

> “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.

> “Amaqiniso amakhulu ambulwa uMhlengi womhlaba angawabafunayo labo abafuna iqiniso njengengcebo efihliwe. UDaniyeli wayesengumuntu osekhulile. Ukuphila kwakhe kwakudlule phakathi kwezilingo zenkantolo yabahedeni, ingqondo yakhe isindwa yizindaba zombuso omkhulu. Nokho uyazihlukanisa kuzo zonke lezi zinto ukuze athobise umphefumulo wakhe phambi kukaNkulunkulu, afune ukwazi izinhloso zoPhezukonke. Kwathi ekuphenduleni ukunxusa kwakhe, ukukhanya okuvela ezinkantolo zasezulwini kwadluliselwa ngenxa yalabo ababezophila ezinsukwini zokugcina. Ngakho-ke, kufanele simfune ngokuqiniseka okungakanani uNkulunkulu, ukuze avule ukuqonda kwethu ukuba siqonde amaqiniso alethwe kithi evela ezulwini.

> “‘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.’

> “‘Mina Daniyeli ngedwa engabona umbono: ngokuba amadoda ayenami awawubonanga umbono; kepha ukwesaba okukhulu kwabehlela, kwaze kwaba ukuthi abaleka bayozifihla…. Amandla ayengasekho kimi; ngokuba ubuhle bami baphenduka kimi baba yinkohlakalo, futhi angabamba mandla’ (amavesi 7, 8). Bonke abangcweliswe ngeqiniso bayokuba nokuhlangenwe nakho okufanayo. Lapho imibono yabo ngobukhulu, inkazimulo, nokuphelela kukaKristu icaca kakhulu, yilapho beyobona khona ngokucace ngokwengeziwe ubuthakathaka babo nokungapheleli kwabo. Abayikuba nokuthambekela kokuzibiza njengabanesimilo esingenasono; lokho obekubonakala kubo kulungile futhi kuhle, kuyakubonakala, uma kuqhathaniswa nobumsulwa nenkazimulo kaKristu, kuyinto nje engafanele neyonakalayo. Kusekuthi lapho abantu behlukanisiwe noNkulunkulu, lapho benemibono engacacile kakhulu ngoKristu, khona besho ukuthi, ‘Anginasono; ngingcwelisiwe.’”

> “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).

> “UGabriyeli wayesebonakala manje kumprofethi, wakhuluma kuye kanje: ‘Daniyeli, muntu othandwa kakhulu, qonda amazwi engiwakhuluma kuwe, ume uqonde; ngokuba manje ngithunyelwe kuwe. Kwathi esekhulume leli zwi kimi, ngema ngiqhaqhazela. Wayesethi kimi, Ungesabi, Daniyeli; ngokuba kusukela osukwini lokuqala owabeka ngalo inhliziyo yakho ekuqondeni, nasekuzithobeni phambi kukaNkulunkulu wakho, amazwi akho azwakala, nami ngize ngenxa yamazwi akho’ (amavesi 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.

> “Yeka inkulu inhlonipho eboniswa uDaniyeli yiNgange yezulu! Iyamduduza inceku yaYo ethuthumelayo, futhi imqinisekise ukuthi umkhuleko wakhe uzwiwe ezulwini. Ekuphenduleni leso sicelo esishisekayo, ingelosi uGabriyeli yathunywa ukuba ithinte inhliziyo yenkosi yasePheresiya. Inkosi yayiphikisene nokufinyela kukaMoya kaNkulunkulu phakathi namaviki amathathu uDaniyeli esazila ukudla futhi ekhuleka; kodwa iNkosana yezulu, iNgelosi Enkulu, uMikayeli, yathunywa ukuba iguqule inhliziyo yenkosi enenkani ukuze ithathe isinyathelo esithile esiqondile sokuphendula umkhuleko kaDaniyeli.

> “‘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.

> “‘Kwathi esekhulume kimi amazwi anjalo, ngabhekisa ubuso bami emhlabathini, ngaba yisimungulu. Futhi, bheka, ofana nesifaniso samadodana abantu wathinta izindebe zami…. Wasesithi, O muntu othandwa kakhulu, ungesabi: ukuthula makube kuwe, qina, yebo, qina. Kwathi esekhulume kimi, ngaqiniswa, ngase ngithi, INkosi yami ayikhulume; ngoba ungiqinisile’ (amavesi 15–19). Babukhulu kakhulu ubukhazikhazi bobuNkulunkulu obembulelwa uDaniyeli kangangokuba wayengenakukumela ukububona. Khona-ke isithunywa sasezulwini sembesa ukukhazimula kobukhona baso, sase sivele kumprofethi ‘njengofana nesifaniso samadodana abantu’ (ivesi 16). Ngamandla aso obuNkulunkulu saqinisa lo muntu wobuqotho nowokholo, ukuze ezwe umlayezo ayewuthunyelelwe uvela kuNkulunkulu.

> “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.

> “UDaniyeli wayeyinceku ezinikele yoPhezukonke. Impilo yakhe ende yayigcwele izenzo ezinhle zenkonzo eNkosini yakhe. Ukuhlanzeka kwesimilo sakhe nokwethembeka kwakhe okungantengantengi kulingana kuphela nokuthobeka kwenhliziyo yakhe kanye nokuzisola kwakhe phambi kukaNkulunkulu. Siyaphinda, Impilo kaDaniyeli iyisibonelo esiphefumulelwe sokungcweliswa kweqiniso.” Sanctified Life, 49–52.

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