A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Okwu ma ọ bụ nkebiokwu e mere ugboro abụọ n’ime Okwu nsọ nke sitere n’ike mmụọ nsọ bụ akara nke ozi nke mmụọ ozi nke abụọ.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
N’afọ nke abụọ nke ọchịchị Nebukadneza, Nebukadneza rọrọ nrọ dị iche iche, nke mere ka mmụọ ya bụrụrịrị ihe mgbagwoju anya, ụra wee hapụ ya. Mgbe ahụ eze nyere iwu ka a kpọọ ndị dibịa afa, na ndị na-agụ kpakpando, na ndị mgbaasị, na ndị Kaldia, ka ha gosi eze nrọ ya. Ya mere ha bịara guzo n’ihu eze. Eze wee sị ha, Arọrọ m nrọ, mmụọ m wee bụrụrịrị ihe mgbagwoju anya ịmata nrọ ahụ. Daniel 2:1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
N’ime “ọchịchịrị” nke abalị, Nebukadneza rọrọ nrọ banyere otu oyiyi, ma ọ pụghị icheta nrọ ahụ. N’ime nrọ nke abalị, ọ rọrọ nrọ banyere otu oyiyi, ma nrọ nke oyiyi ahụ dịrị nghọta ya ọchịchịrị dị ka abalị ahụ ọ rọrọ nrọ ahụ.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Ndị Kaldia gwara eze ahụ okwu n’asụsụ Siria, sị, Eze, dịrị ndụ ruo mgbe ebighị ebi: gwa ndị ohu gị nrọ ahụ, anyị ga-egosikwa nkọwa ya. Eze ahụ zara, gwa ndị Kaldia, sị, okwu ahụ esila m n’obi pụọ: ọ bụrụ na unu emeghị ka m mara nrọ ahụ, tinyere nkọwa ya, a ga-egbutu unu iberibe iberibe, a ga-emekwa ka ụlọ unu bụrụ ebe mkpofu ahịhịa. Ma ọ bụrụ na unu egosi nrọ ahụ na nkọwa ya, unu ga-anata n’aka m onyinye na ụgwọ ọrụ na nsọpụrụ dị ukwuu: ya mere, gosinụ m nrọ ahụ, na nkọwa ya. Daniel 2:4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Ọnwale nke nrọ oyiyi Nebukadneza bụ ọnwụnwa a haziri iji chọpụta onye pụrụ inye nkọwa amụma ziri ezi banyere otu oyiyi e kpuchiri n’ọchịchịrị, tinyere ịkọwa ihe dị n’ime nrọ ahụ. Ozi mmụọ ozi nke abụọ, nke e jikọtara na ozi Mkpu Etiti Abalị n’akụkọ ihe mere eme nke ndị Millerait, ka e gosipụtara n’ụdị ya mbụ site n’aka Ịlaịja n’asọmpi ahụ dị n’Ugwu Kamel. Nke a kwa bụ ọnwụnwa nke ga-eme ka a mata, ọ bụghị naanị onye bụ ezi Chineke, kama kwa onye bụ ezi onye amụma. William Miller, onye Nwanyị White kwuru kpọmkwem na e gosipụtara n’ụdị ya mbụ site n’aka Ịlaịja, nọchiri anya Ịlaịja n’Ugwu Kamel. Ma ọ bụghị William Miller n’onwe ya ka a na-anọchi anya nke ukwuu, kama ọ bụ ụkpụrụ nile nke ịkọwa amụma nke a duru ya ka ọ ghọta. N’Ugwu Kamel, e gosipụtara na ndị amụma nke chi nwoke Beal na ndị amụma nke chi nwanyị Ashaatọt bụ ndị amụma ụgha. N’akụkọ ihe mere eme nke ndị Millerait, e gosipụtara na ụka Protestant bụ ndị amụma ụgha, dị ka Ugwu Kamel si bụrụ ihe nnọchianya ya.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Mgbe ụka Protestant gosipụtara ịjụ ha jụrụ iwu nile nke nkọwa amụma nke William Miller, ha ghọrọ ụmụnwaanyị Rom. N’amụma, nwaanyị bụ oyiyi nke nne ya. Nnwale ndị Protestant dara n’akụkọ ihe mere eme nke ndị Millerite bụ nnwale ahụ nke kọwara ma mụpụta oyiyi (nwaanyị) nke anụ ọhịa ahụ. Ọ bụ n’ebe ahụ ka e gosipụtara mpi nke ezi Protestantism n’ịbụ ihe na-emegide mpi nke Protestantism dapụrụ n’okwukwe. Nebukadneza na-achọ ka a kọwaa ya, ma n’ime ime otú ahụ, o sonyere n’ụzọ nduzi Chineke n’ịmepụta ngosi nke ma ndị amụma ụgha ma ndị amụma eziokwu.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Ha zaghachiri ọzọ, sị, Ka eze gwa ndị ohu ya nrọ ahụ, anyị ga-egosikwa nkọwa ya. Eze zara, sị, Ama m nke ọma na unu chọrọ ịzụta oge, n’ihi na unu ahụwo na ihe ahụ apụwo n’ebe m nọ. Ma ọ bụrụ na unu emeghị ka m mara nrọ ahụ, otu iwu naanị ya dịrị unu: n’ihi na unu akwadebewo okwu ụgha na okwu rụrụ arụ ka unu kwuo n’ihu m, ruo mgbe oge ga-agbanwe: ya mere, gwanu m nrọ ahụ, m ga-amakwa na unu pụrụ igosi nkọwa ya. Daniel 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Ná ngwụsị nke oge ndị a na-anwale, e gosikwara ọdịiche ahụ e mere ka ọ pụta ìhè n’Ugwu Kamel, nakwa n’Ọktoba 22, 1844, n’isi nke abụọ nke Daniel. N’ihe nnọchianya amụma atọ ahụ nke Ugwu Kamel, akụkọ ihe mere eme nke ndị Millerite, na nrọ Nebukadneza banyere ihe oyiyi ahụ, a na-etinye nkwusi ike n’ịkọwa amụma n’ezi ụzọ dịka a nọchiri anya ya site n’aka Elaịja, Miller na Daniel. Nkọwa nke nrọ ahụ bụ ozi ahụ e meghere akara ya n’akụkọ ihe mere eme ebe a na-egosipụta òtù amụma abụọ.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Ndị Kaldia zara n’ihu eze, sị, Ọ dịghị mmadụ ọ bụla n’elu ụwa nke pụrụ igosi eze okwu a ọ chọrọ ịmata; ya mere, ọ dịghị eze, maọbụ onye-nwe, maọbụ onye ọchịchị, nke jụrụ ihe dị otu a n’aka dibịa afa ọbụla, maọbụ onye na-agụ kpakpando, maọbụ onye Kaldia. Ma ihe ahụ eze na-achọ bụ ihe siri ike nke ukwuu, ọ dịghịkwa onye ọzọ pụrụ igosi ya n’ihu eze, ma e wezụga chi dị iche iche, ndị ebe obibi ha na anụ ahụ na-adịghị. N’ihi nke a eze were iwe, wee juo oke iwe, ma nye iwu ka e bibie ndị amamihe niile nke Babilọn. Daniel 2:10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
N’ugwu Kamel, Elaịja tụrụ ule ahụ aro, ma ule ahụ o tụrụ aro abụghị naanị igosi onye bụ ezi Chineke, kama ọ bụkwa igosi onye bụ ezi onye-amụma. N’isi nke abụọ nke Daniel, ọ bụ ndị Kaldia ka na-akọwa ule ahụ nke mere ka e wee mata ọdịiche dị n’etiti ezi ihe na ụgha. Ha na-akọwa na nkọwa ahụ Nebukadneza na-achọ bụ ihe naanị Chineke pụrụ ime ka a mata, ọ bụghị mmadụ. Ha kwekwara mkpesa na mmekọrịta dị n’etiti Nebukadneza na ndị amamihe okpukpe ya bụ mmekọrịta na-ezighị ezi mgbe ha na-ekwu na “ọ bụ ihe a na-adịghị ahụkebe ka eze na-achọ.” Ihe ha na-achọ bụ ka eze ahụ, nke na-anọchi anya Ọchịchị, ghara itinye aka n’ógbè okpukpe nke e jiwo ha ghọta dị ka ndị ọchịchị ya. Ha adịghị emegide ụkpụrụ nke njikọta ụka na ọchịchị; ihe ha na-emegide bụ na Nebukadneza, nke na-anọchi anya Ọchịchị, na-achọ ijide ụka n’okpuru ọchịchị ya. Ha ga-enwe afọ ojuju na mmekọrịta ụka na ọchịchị, ma ọ bụrụ na ndị ndu okpukpe na-achịkwa ọchịchị. Ule oyiyi anụ ọhịa ahụ bụ ebe anyị na-ekpebi ọdịnihu ebighị ebi anyị—dịka nrọ oyiyi Nebukadneza—ọ bụ ule nke ndụ ma ọ bụ ọnwụ.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
Emesịa, iwu ahụ pụtara ka e gbuo ndị amamihe; ha wee chọ Daniel na ndị òtù ya ka e gbuo ha. Mgbe ahụ Daniel ji ndụmọdụ na amamihe zaa Erayọk, onyeisi ndị nche eze, bụ́ onye pụrụ ịga igbu ndị amamihe nke Babịlọn: Ọ zara, sị Erayọk, onyeisi eze, Gịnị mere iwu a ji sie ike ngwa ngwa otú a site n’aka eze? Mgbe ahụ Erayọk mere ka Daniel mata ihe ahụ. Daniel 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Mgbe e nyere Daniel nghọta banyere ịghọta ọnọdụ ndụ na ọnwụ nke nrọ ahụ gbasara oyiyi ahụ a ka na-amaghị, ọ na-anọchi anya ime ka otu narị puku iri anọ na anọ pụta n’ìhè n’eziokwu ahụ na ha nọ n’akụkọ ihe mere eme nke ule nke abụọ na nke a na-ahụ anya n’ime usoro ule nke nzọụkwụ atọ. Ma Daniel anaghị anọchi anya naanị ndị họọrọ iri nri kwesịrị ekwesị, ya mere gafee ule mbụ, kama ọ na-anọchikwa anya onye nnọchi anya mmadụ ahụ Chineke nyere nghọta pụrụ iche n’amụma Akwụkwọ Nsọ.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Ma ụmụntakịrị anọ a, Chineke nyere ha ọmụma na nkà n’ihe ọmụmụ nile na amamihe niile: ma Daniel nwere nghọta n’ọhụụ nile na nrọ nile. Daniel 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Ọ bụ ezie na ndị Hibru anọ ahụ kwesị ntụkwasị obi gafere ule nri ahụ niile, a họpụtara Daniel ka ọ bụrụ onyeozi nke ọhụụ na nrọ. Daniel na-anọchi anya onyeozi amụma dịka e siri nọchite ya n’aka Ịlaịja, Jọn Onye Na-eme Baptizim, Jọn Onye Nkpughe, William Miller na Future for America. A naghị ekewapụ onyeozi amụma na ule amụma ma ọlị.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
N’oge Kraịst, ndị jụrụ àmà Jọn, enweghị ike irite uru n’aka Jizọs. N’akụkọ ihe mere eme nke ndị Millerait, ndị jụrụ ozi mbụ ahụ (nke William Miller nọchiri anya ya), enweghị ike irite uru n’ozi nke abụọ ahụ. N’akụkọ ihe mere eme abụọ ahụ, ndị kwesịrị ntụkwasị obi amataghị ebe usoro nnwale ahụ na-eduga. Ndị na-eso ụzọ ahụ jụrụ ịhụ obe ahụ, ọ bụ ezie na a gwara ha nke ọma na ọ ga-eme. Ndị Millerait enweghị ike ịhụ nnukwu mmechuihu ahụ. Daniel, mgbe Arịok mere ka ọ mata ọnọdụ ndụ na ọnwụ metụtara nrọ eze Nebukadneza banyere oyiyi ahụ, amaghị ihe ọdịnaya nrọ ahụ bụ ma ọ bụ ebe nnwale nke oyiyi ahụ na-eduga. Naanị ihe ọ maara bụ na ọ bụ ọnọdụ metụtara ndụ na ọnwụ. Ya mere, Daniel chọrọ oge iji ghọta nkọwa ya.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Mgbe ahụ, Daniel banyere, rịọkwa eze ka o nye ya oge, nakwa na ọ ga-egosi eze nkọwa ya. Daniel 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Daniel egosila okwukwe n’ihe-oriri (usoro) o kpebisiri ike iri n’ule mbụ. Ya mere, e nyere ya oge, dị ka e nyere ndị na-eso ụzọ n’oge Kraịst. Oge ahụ e nyere ndị na-eso ụzọ bụ ogologo oge nke ọnwụ Kraịst, ili ya, mbilite n’ọnwụ ya, na nrigo mbụ ya n’eluigwe, tupu O zute ndị na-eso ụzọ n’ụzọ Emmaus, ma e mesịa ọzọ n’ụlọ elu ahụ. Mgbe ahụ, na njedebe nke oge ahụ, O kufere ha Mmụọ Nsọ.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Mgbe Ọ kwusịrị nke a, O kuburu ha ume, sị ha, Naranụ Mmụọ Nsọ. Jọn 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Ezikiel buru amụma, e wee kpụkọta ọkpụkpụ ndị ahụ nwụrụ anwụ. Ezikiel wee buru amụma ọzọ, e wee kuo Mmụọ Nsọ n’ahụ ndị ahụ e kpụrụ ọhụrụ, ha wee guzoro ọtọ dị ka ndị agha dị ike. Mgbe Kraịst kuru ume n’elu ndị na-eso ụzọ Ya, O meghere nghọta ha.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Mgbe ahụ, ọ meghere nghọta ha, ka ha wee ghọta Akwụkwọ Nsọ. Luk 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Ndị amụma nile na-ekwu okwu banyere ọgwụgwụ ụwa, Daniel abụghịkwa onye ewepụrụ. Oge ọ rịọrọ bụ otu oge e nyere ka o wee nata nghọta. Oge ichere nke ndị Millerite malitere site n’ịda mba mbụ ruo mgbe ha ghọtara na ha nọ n’oge nchere, n’ihe metụtara amụma ndị dị na Matiu isi nke iri abụọ na ise na Habakuk isi nke abụọ. Akụkọ ihe mere eme nke oge nchere n’akụkọ ndị Millerite mezuru n’oge ozi mmụọ ozi nke abụọ. Daniel isi nke abụọ na-anọchite anya otu akụkọ ihe mere eme ahụ, ya mere arịrịọ Daniel rịọrọ maka oge kwekọrọ n’amụma na oge nchere nke ndị Millerite. N’ihi ya, arịrịọ Daniel rịọrọ maka oge na oge nchere nke ndị Millerite na-anọchi anya oge nchere nke ndị puku narị otu na iri anọ na anọ, nke malitere n’ụbọchị Julaị 18, 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Arịrịọ Daniel rịọrọ maka oge iji ghọta nrọ Nebukadneza banyere oyiyi ahụ ka a na-anọchi anya ya n’Isi nke iri na otu nke Mkpughe dịka ụbọchị atọ na ọkara ahụ ndị akaebe abụọ ahụ dina nwụrụ anwụ n’okporo ụzọ. N’akụkọ ihe mere eme nke ụbọchị atọ na ọkara nke Mkpughe iri na otu, ụbọchị atọ na ọkara ahụ nke n’ụzọ ihe nnọchianya na-anọchi anya ọzara amụma, e nwere olu na-eti mkpu. A na-anọchi anya olu mmadụ ahụ Onye Nkasi Obi ji eme ka akpọte ma mee ka ọkpụkpụ akọrọ nwụrụ anwụ dịrị ndụ site n’aka Daniel, onye e nyere mkpughe amụma banyere ihe nrọ ahụ bụ na ihe ọ nọchiri anya ya. E nyere olu ahụ na-eti mkpu n’ọzara nghọta amụma banyere nrọ na ọhụụ dị ka a na-anọchi anya ya site n’aka Daniel. Olu ahụ na-eti mkpu, si otu a na-egosi na e nyere ya ozi nke Mkpu Etiti Abalị, a na-enyekwa mkpu ahụ n’etiti abalị, nke na-anọchi anya ọchịchịrị.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
N’ọchịchịrị kasị omimi n’etiti abalị, e nyere olu ahụ (Daniel) nghọta banyere ozi e kpuchiri n’ọchịchịrị. Iwu e nyere olu ahụ (Ezekiel) bụ ka o buru amụma nye ọkpụkpụ akọrọ ndị nwụrụ anwụ. Ka ọ na-eme nke a, a na-ekuru Onye Nkasi Obi n’elu ndị nwụrụ anwụ nọ n’okporo ámá, ha wee “dịghachi ndụ.” Ma a na-emezu mweghachi ndụ ahụ naanị site n’ekpere. Ekpere bụ akara ụzọ n’akụkọ ihe mere eme nke mweghachi ndụ nke ọkpụkpụ akọrọ ndị nwụrụ anwụ a gburu n’okporo ámá. Daniel, n’ụzọ amụma, na-anọchi anya akara ụzọ ahụ, kpọmkwem n’ebe kwesịrị ekwesị ebe a na-akọwapụta akara ụzọ ahụ.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Ntụteghachi nke ezi nsọpụrụ Chineke n’etiti anyị bụ nke kachasi mkpa ma kachasi kwa ngwa n’ime mkpa anyị niile. Ịchọ nke a kwesịrị ịbụ ọrụ mbụ anyị. A ghaghị inwe mgbalị siri ike iji nweta ngọzi nke Onyenweanyị, ọ bụghị n’ihi na Chineke adịghị njikere inye anyị ngọzi Ya, kama n’ihi na anyị akwadoghị ịnata ya. Nna anyị nke eluigwe dị njikere karịa ndị nne na nna nke ụwa inye ụmụ ha onyinye ọma, inye ndị na-arịọ Ya Mmụọ Nsọ Ya. Ma ọ bụ ọrụ anyị, site n’ikwupụta mmehie, iweda onwe anyị ala, nchegharị, na ekpere siri ike, imezu ọnọdụ ndị ahụ nke Chineke kwere nkwa na Ya ga-enye anyị ngọzi Ya n’elu ha. A pụrụ naanị ịtụ anya ntụteghachi n’azịza ekpere. Mgbe ndị mmadụ dara ogbenye nke ukwuu n’ihe gbasara Mmụọ Nsọ nke Chineke, ha apụghị ịghọta uru nkwusa Okwu ahụ bara; ma mgbe ike nke Mmụọ ahụ metụrụ obi ha, mgbe ahụ okwuchukwu ndị e nyere agaghị adị n’enweghị mmetụta. N’ịduzi site n’ozizi nke Okwu Chineke, ya na ngosipụta nke Mmụọ Ya, n’iji ezi uche ziri ezi arụ ọrụ, ndị na-abịa nzukọ anyị ga-enweta ahụmahụ dị oké ọnụ ahịa, ma mgbe ha laghachiri n’ụlọ, ha ga-adị njikere ịrụpụta mmetụta bara uru nke na-eweta ahụ ike ime mmụọ.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Ndị ochie ndị bu ọkọlọtọ maara ihe ọ pụtara ịgba mgba na Chineke n’ekpere, na ịnụ ụtọ mwụsa nke Mmụọ Ya. Ma ndị a na-apụ n’ogbo ọrụ; ònye kwa ka na-ebili iji jupụta n’ọnọdụ ha? Olee otú o si dị n’aka ọgbọ na-etolite eto? Ha echegharịwokwa n’ebe Chineke nọ? Ànyị tetara n’ọrụ ahụ a na-arụ n’ebe nsọ nke eluigwe, ka ọ bụ na anyị na-eche ka ike ụfọdụ na-amanye amanye bịakwasị chọọchị tupu anyị eteta? Ànyị na-atụ anya ịhụ ka a kpọliteghachi chọọchị ahụ dum? Oge ahụ agaghị abịa mgbe ọ bụla.”
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“E nwere ndị nọ n’ime ụka ndị a na-agbanwebeghị, ndị agaghịkwa ejikọta onwe ha n’ekpere siri ike, na-emeri emeri. Anyị aghaghị ịbanye n’ọrụ a n’otu n’otu. Anyị aghaghị ikpe ekpere karịa, ma kwuo okwu obere. Ajọ omume juputara, a ga-akụzikwa ndị mmadụ ka ha ghara ịdị afọ ojuju n’ụdị nsọpụrụ Chineke na-enweghị mmụọ na ike ya. Ọ bụrụ na anyị ekpebie ịchọcha obi anyị n’onwe anyị, iwepụ mmehie anyị, na idozi ọchịchọ ọjọọ anyị, a gaghị ebuli mkpụrụ obi anyị elu n’ebe ihe-efu nọ; anyị ga-enwe enweghị ntụkwasị obi n’ime onwe anyị, ebe anyị na-enwe mmetụta na-adịgide adịgide na izu oke anyị sitere n’aka Chineke.” Selected Messages, book 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Dabere n’okwukwe n’ihe-oriri ahụ Daniel họọrọ iri, e wee bute ya n’usoro nnwale a na-ahụ anya nke chọrọ ka o jiri usoro ahụ ihe-oriri ya nọchiri anya ya, buru ụzọ kwe nkwa na Chineke ya ga-achọpụta ma kọwaakwa nrọ ahụ, ma emesịa mezue iweta nrọ ahụ n’ihu eze. O nwere ezi ihe-oriri ahụ, ma ọ bụ ezi usoro ahụ, mgbe ahụkwa ọ ga-egosipụta okwukwe ya n’ụzọ a na-ahụ anya site n’iweta ozi nrọ ihe oyiyi Nebukadneza nke dị n’“ọchịchịrị” zuru ezu. Omume ya sochirinụ bụ ngosipụta okwukwe ya a na-ahụ anya, n’ihi na mgbe ahụ o tinyere n’ọrụ ụkpụrụ nsọ ahụ nke sitere n’aka Chineke maka ndị nke Chineke mgbe ha hụrụ onwe ha n’ọchịchịrị.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
“Ọchịchịrị nke ajọ onye ahụ na-ekpuchi ndị na-eleghara ikpe ekpere anya. Nnọchi-ọma ndị iro ahụ na-afụ nwayọ na-adọta ha n’ime mmehie; ma ihe a niile bụ n’ihi na ha anaghị eji ohere pụrụ iche ndị Chineke nyere ha n’usoro nsọ nke ekpere eme ihe. Gịnị mere ụmụ ndị ikom na ụmụ ndị inyom nke Chineke ga-eji laa azụ ikpe ekpere, ebe ekpere bụ mkpịsị ugodi n’aka okwukwe nke na-emepe ụlọ-nchekwa nke eluigwe, ebe a na-edobe akụ na ụba na-enweghị njedebe nke Ike Nile? E wezụga ekpere na-adịghị akwụsị akwụsị na nche na-arụsi ọrụ ike, anyị nọ n’ihe ize ndụ nke ịghọ ndị na-akpachapụghị anya na nke isi n’ụzọ ziri ezi sụọ. Onye iro ahụ na-achọ mgbe niile igbochi ụzọ gaa n’oche ebere, ka anyị ghara site n’arịrịọ siri ike na okwukwe nweta amara na ike iji guzogide ọnwụnwa.” Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
N’ihi ọchịchịrị nke ọdịnaya nrọ abalị Nebukadneza, Daniel jidesiri onwe ya ike ọnụ na ndị enyi ya atọ kpee ekpere.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Mgbe ahụ, Daniel gara n’ụlọ ya, mee ka Hananaịa, Mishael, na Azaraịa, ndị ya na ha so, mara okwu ahụ: ka ha rịọ ebere n’aka Chineke nke eluigwe banyere ihe nzuzo a; ka Daniel na ndị ibe ya ghara iso ndị amamihe ndị ọzọ nke Babilọn la n’iyi. Mgbe ahụ, e kpughere Daniel ihe nzuzo ahụ n’ọhụụ abalị. Mgbe ahụ, Daniel gọziri Chineke nke eluigwe. Daniel zara, sị, Ka aha Chineke bụrụ onye a gọziri agọzi ruo mgbe ebighị ebi na mgbe ebighị ebi: n’ihi na amamihe na ike bụ nke ya: Ọ na-agbanwe oge na ugbọọgụ ha: ọ na-ewepụ ndị eze, na-edokwa ndị eze: ọ na-enye ndị amamihe amamihe, na ndị nwere nghọta ihe ọmụma: Ọ na-ekpughe ihe miri emi na ihe nzuzo: ọ maara ihe dị n’ọchịchịrị, ìhè na-ebikwakwa n’ebe ọ nọ. Ana m atụ gị ekele, na-eto gị, O Chineke nke nna nna m hà, onye nyeworo m amamihe na ike, meekwa ka m mara ugbu a ihe anyị rịọrọ n’aka gị: n’ihi na ugbu a i meela ka anyị mara okwu eze ahụ. Daniel 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Mgbe ahụ, Onye ahụ nke “mara ihe dị n’ọchịchịrị” kwụghachiri Daniel ụgwọ. Mmegharị maka iwu ụbọchị Sọnde na-aga n’ihu n’ọchịchịrị, ma a na-achọ ka ndị kwupụtara na ha na-eri nri nke Chineke họpụtara mata mmalite nke onyinyo anụ ọhịa ahụ nke na-akwadebe ikpo okwu okpukpe na nke ndọrọ ndọrọ ọchịchị maka ime ka a manye akara nke ikike popu.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Daniel isi nke abụọ anaghị akọwapụta naanị akụkọ ihe mere eme nke mmụọ ozi nke abụọ n’akụkọ ihe mere eme ndị Millerite, kama, n’ụzọ kpọmkwem karị, ọ na-egosi akụkọ ihe mere eme nke mmụọ ozi nke abụọ n’ime mmegharị nke mmụọ ozi nke atọ. N’ọnwụnwa nke nrọ Nebukadneza banyere oyiyi ahụ, a na-anọchi anya ọnwụnwa nke oyiyi nke anụ ọhịa ahụ. A na-akọwa nke ọma nke ukwuu nzọụkwụ amụma ndị nke ndị Chineke na-eteta n’ihe gbasara ọnọdụ nke ndụ na ọnwụ nke iwu Sọnde na-abịanụ n’ime akwụkwọ Daniel na Mkpughe.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Daniel, na-anọchite anya onye-ozi nke akụkọ ihe mere eme ahụ ebe ozi nke ndụ ma ọ bụ ọnwụ nke nrọ banyere ihe oyiyi ahụ na-apụ. Ọ na-eguzosi ike n’elu nri ahụ ọ bịarutere ịghọta, ma site n’okwukwe kwuo na Chineke nwere ike ime ka a mara ọhụụ ahụ, ma ọ na-arịọ oge. Oge ahụ bụ oge ichere. N’isi njedebe nke oge ichere ahụ, e nyere ya ihe ọmụma banyere ihe dị n’ime nrọ ọchịchịrị Nebukadneza, ma ọ bụghị naanị nke ahụ. Ọ bụghị naanị na ọ natara nghọta nke nrọ banyere ihe oyiyi ahụ, nke na-anọchite anya ihe oyiyi nke anụ ọhịa ahụ na ule metụtara ya, kama n’ọgwụgwụ oge ichere ahụkwa, ọ na-eto Chineke n’ihi na Chineke “na-enye ndị amamihe amamihe, na-enye kwa ndị nwere nghọta ihe ọmụma: Ọ na-ekpughe ihe ndị miri emi na ihe nzuzo: ọ maara ihe dị n’ọchịchịrị, ìhè na-ebikwa n’ebe ọ nọ.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Daniel nọ ebe a na-etinye otuto ya n’ọnọdụ nke na e nweela “ịba ụba nke ọmụma”, n’ihi na ọ bụ ya, n’isi nke iri na abụọ, na-akọwa na “ndị amamihe” ga-aghọta “ịba ụba nke ọmụma” ahụ, ma na-ekelekwa Chineke na O nyewo “amamihe” na “ọmụma” nye “ndị amamihe.” Ọ na-ezo aka kpọmkwem n’amaghị nwanyị ndị amamihe, ma na-ejikọta oge ya na oge ichere ahụ. Ọ na-etinye ihe atụ ahụ dị n’isi nke abụọ kpọmkwem n’ime mmezu zuru oke nke oge ichere ahụ nke Matiu iri abụọ na ise n’ime mmegharị nke mmụọ ozi nke atọ. Nke ka mkpa bụ eziokwu ahụ na akwụkwọ Mkpughe na-akọwa na, tupu mmechi nke oge amara, e gwara Jọn ka ọ ghara ịkachi okwu amụma nke akwụkwọ Daniel na Mkpughe, n’ihi na ha bụ otu akwụkwọ ahụ.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ọ sịrịkwa m, Akachiela okwu nile nke amụma nke akwụkwọ a akara: n’ihi na oge ahụ adịla nso. Onye na-eme ajọ omume, ka ọ nọgide na-eme ajọ omume: onye rụrụ arụ, ka ọ nọgide na-adị rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Oge a ga-emepe amụma Daniel na Mkpughe bụ n’oge ichere nke ilu ahụ banyere ụmụ agbọghọ iri, a na-anọchikwa oge ahụ anya site n’arịrịọ Daniel rịọrọ ka e nye ya oge. Arịrịọ ya maka oge sochiri ekpere, nke ga-emerịrị tupu mbilite n’ọnwụ nke ọkpụkpụ akọrọ nwụrụ anwụ. N’oge ahụ nke e kpughere mmụba nke ọmụma na nghọta nke ihe oyiyi nrọ ahụ e kpuchiri n’ọchịchịrị, Chineke mekwara Daniel ihe ọzọ. “Ọ na-ekpughe ihe ndị miri emi na ihe ndị zoro ezo.” Ihe zoro ezo nke akụkọ ihe mere eme nke Mkpu Etiti Abalị bụ amụma dị na Mkpughe nke a na-emepe kpọmkwem tupu oge e mechie amara. Ihe ahụ “miri emi na zoro ezo” bụ “eziokwu.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Eziokwu ghọkwara mkpịsị-igodo amụma nke a meghere nye onyeozi a nọchiri anya ya site n’aka Daniel, nke na-enye ohere ka a mata akụkọ ihe mere eme zoro ezo nke “egbe eluigwe asaa.” Akụkọ ihe mere eme zoro ezo ahụ bụ akụkọ ihe mere eme nke ihe ịrịba ama atọ. Nke mbụ bụ nkụda mmụọ, nke ikpeazụkwa bụ nkụda mmụọ, dịka e gosiri ya n’akụkọ ihe mere eme nke ndị Millerite. Okwu Hibru a sụgharịrị dịka “eziokwu” ka “Onye Ọkà Asụsụ Dị Ịtụnanya” kere, site n’ijikọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru. Jizọs bụ mbụ na ikpeazụ, Ọ bụkwa “eziokwu.” Nhazi nke okwu ahụ “Onye Ọkà Asụsụ Dị Ịtụnanya” kere na-akọwapụta ihe ịrịba ama amụma atọ ahụ, nke bụ akụkọ ihe mere eme zoro ezo nke “egbe eluigwe asaa,” ndị e kwesịrị ikpuchi akara ruo mgbe Daniel rịọrọ maka “oge” wee banye n’ekpere.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Nkụda mmụọ nke July 18, 2020, bụ waymark mbụ, ọ na-egosikwa nkụda mmụọ nke jikọtara na waymark ikpeazụ n’ime waymark atọ ahụ, nke bụ iwu Sunday. Akwụkwọ ozi etiti ahụ, akwụkwọ ozi nke iri na atọ, bụ ihe nnọchianya nke nnupụisi, ọ bụkwa ihe nnọchianya nke waymark etiti nke akụkọ zoro ezo nke égbè eluigwe asaa ahụ. A na-anọchi nnupụisi ahụ anya site n’aka ụmụ agbọghọ amaghị ihe n’oge Mkpu Etiti Abalị, n’ihi na Mkpu Etiti Abalị bụ waymark etiti nke akụkọ nzọụkwụ atọ nke July 18, 2020, Mkpu Etiti Abalị, na iwu Sunday na-abịa n’oge na-adịghị anya. Ozugbo ọ ghọrọ etiti abalị, oge na-abanye n’elekere nke iri na atọ, ebe ngosipụta a na-ahụ anya nke ụmụ agbọghọ amaghị ihe ahụ na-egosipụta site n’ịghọta ha na ha enweghị mmanụ ọlaedo ahụ.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
N’ime “ọzara” ihe nnọchianya nke “ụbọchị atọ na ọkara” nke Mkpughe isi nke iri na otu, a na-anọchi anya ndị Chineke dịka ndị nọ n’akụkọ ihe nnọchianya nke nkọcha nke “oge asaa.” N’ọgwụgwụ nke oge ahụ, ha ga-amata na a chụsasịwo ha, na ha emehiewo, na nna ha hà emehiewo, na ha ejeela ije n’ụzọ megidere Chineke, nakwa na Chineke ejeela ije n’ụzọ megidere ha. Nghọta ahụ ga-eduga ha n’ikpe ekpere nke Levitikọs iri abụọ na isii. Nghọta ahụ na ha ga-ekpe ekpere nke ekpere Levitikọs iri abụọ na isii kwekọrọ n’amụma na ekpere Daniel nke Daniel isi nke abụọ, a na-egosikwa ya site n’ekpere Daniel n’isi nke itoolu. Ihe mere Daniel ji kpee ekpere Levitikọs iri abụọ na isii n’isi nke itoolu dabeere n’ịmata ya na ọ nọ na njedebe nke afọ iri asaa nke amụma Jeremiah banyere ndọta n’agha nke ndị Chineke.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Afọ iri asaa ahụkwa na-anọchi anya akụkọ ihe mere eme nke ịkà akara nke ndị nke Chineke. Afọ iri asaa ahụ na-anọchi anya ime ka a dị ọcha nke Malakaị isi nke atọ na nsacha abụọ nke Kraịst mere n’ụlọ nsọ. Ha na-anọchi anya akụkọ ihe mere eme nke ule nke oyiyi anụ ọhịa ahụ. Akụkọ ihe mere eme ahụ malitere na Septemba 11, 2001, ma na-ejedebe na iwu Sọnde nke na-abịa n’oge na-adịghị anya. N’ọgwụgwụ oge ihe nnọchianya ahụ nke afọ iri asaa, Daniel na-achọ “oge ichere” ka o wee kpee ekpere. A zara ekpere ya mgbe e kpughere ya ihe nzuzo ikpeazụ nke amụma. Mkpughe ahụ bịara mgbe ezi ndị Protestant nke Chineke ka nọ n’oge “ọzara” nke ịgbasa mgbe Julaị 18, 2020 gasịrị. N’oge ahụ ka e kpughere “eziokwu” ahụ nye “olu nke na-eti mkpu n’ọzara”.
We will continue Daniel chapter two in the next article.
Anyị ga-aga n’ihu na Daniel isi nke abụọ n’isiokwu na-esonụ.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Iwe nke Onye-nwe-anyị wee dị ọkụ megide ala a, ime ka ọbụbụ-ọnụ niile e dere n’akwụkwọ a bịa n’elu ya: Onye-nwe-anyị wee si n’ala ha dọpụta ha n’iwe, na n’ọmụma, na n’oké iwe dị ukwuu, wee tụba ha n’ala ọzọ, dị ka ọ dị taa. Ihe nzuzo dịrị Onye-nwe-anyị Chineke anyị: ma ihe ndị e kpughere bụ nke anyị na nke ụmụ anyị ruo mgbe ebighị ebi, ka anyị wee mezuo okwu niile nke iwu a. Deuteronomi 29:27–29.