Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Dəniel isi nke abụọ na-anọchite anya mmụọ-ozi nke abụọ nke Mkpughe iri na anọ. Dị ka nke a, ọ na-anọchite anya nke abụọ n’ime ule atọ, ndị a na-anọchi anya ha dịka ule metụtara nri, nke ule anya na-eso, ma na-agwụcha ya n’ule litmus. Ule atọ ahụ niile, ndị bụkwa ihe-ama amụma, dị n’ozi mmụọ-ozi mbụ nke Mkpughe iri na anọ. Dị ka ọ dịkwa na mmụọ-ozi mbụ nke Mkpughe iri na anọ, Dəniel isi nke mbụ nwekwara ule atọ ndị ahụ nke ọ bụla.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Ule nke abụọ, ma ọ bụ ozi nke mmụọ ozi nke abụọ, na-amalite na njedebe nke ule mbụ. Isi nke abụọ na-esochi isi nke mbụ. Mmechi nke ule nke abụọ na-amalite ule nke atọ ozugbo n’azụ n’azụ. Oge a nọchiri anya ya site n’ule nke abụọ bụ nke afọ iri asaa nke ndọta n’agha Daniel, nke malitere na mmeri e meriri Jehoiakim ma gwụchaa n’iwu Saịrọs. Ka njedebe nke afọ iri asaa ahụ na-abịaru nso, Daniel ghọtara site n’Okwu amụma nke Chineke na njedebe ahụ fọrọ nke nta ka ọ bịaruo.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
N’afọ mbụ nke Daraịọs nwa Ahasuerọs, onye sitere n’agbụrụ ndị Midia, bụ onye e mere eze n’alaeze ndị Kaldia; n’afọ mbụ nke ọchịchị ya, mụ onwe m, Daniel, ghọtara site n’akwụkwọ ndị ahụ ọnụọgụ afọ ndị ahụ, banyere nke okwu Onyenwe anyị bịakwutere Jeremaya onye amụma, na Ọ ga-emezu afọ iri asaa n’ime mbibi nile nke Jerusalem. Daniel 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Daniel na-anọchi anya ndị nke Chineke n’ụbọchị ikpeazụ ndị ghọtara ihe nnọchianya nke afọ iri asaa nke ndọrọ n’agha pụtara, ma nghọta ahụ na-eme obere oge tupu afọ iri asaa ahụ nke nnọchianya agwụ. Ndị nke Chineke aghọtawo ndọrọ n’agha nke afọ iri asaa ahụ n’ezi ụzọ, ma ihe Daniel na-anọchi anya ya bụ nghọta ahụ na afọ iri asaa ahụ na-anọchi anya oge amụma sitere na Septemba 11, 2001, ruo n’iwu ụbọchị Sọnde. N’ihe metụtara Daniel, afọ ndị ahụ kwụsịrị n’oge iwu Saịrọs, nke n’ụbọchị ikpeazụ na-anọchi anya iwu ụbọchị Sọnde na United States.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
N’oge na-adịghị anya tupu iwu Ụka Sọnde, a na-akpọlite ndị nke Chineke n’ịghọta amụma nke afọ iri asaa ahụ e ji akara nnọchianya. Afọ ndị ahụ e ji akara nnọchianya malitere na Jehoiakim, onye na-anọchi anya Septemba 11, 2001, mgbe, site n’ịbata nke Islam nke Ahụhụ nke atọ, mmụọ ozi dị ike nke Mkpughe iri na asatọ si n’eluigwe rịdata ma kwusaa ọdịda Babilọn. Ọdịda Babilọn na-anọchi anya ozi mmụọ ozi nke abụọ, ma na Septemba 11, 2001, oge ule nke abụọ malitere maka ndị riri akwụkwọ ahụ e zoro ezo nke dị n’aka mmụọ ozi ahụ. Oge ahụ, nke afọ iri asaa ahụ e ji akara nnọchianya na-anọchi anya ya, na-aga n’ihu ruo n’iwu Ụka Sọnde.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Ka ọgwụgwụ na-eru nso, dịka Daniel siri bụrụ ihe nnọchianya ya n’afọ mbụ nke Daraịọs, a na-akpọte ndị nke Chineke ka ha bịa n’ule nke oyiyi nke anụ ọhịa ahụ. Ha aghọtabuola ụfọdụ eziokwu ndị metụtara ule nke oyiyi nke anụ ọhịa ahụ, ma akụkụ ahụ ha bịara ịghọta kpọmkwem tupu ọgwụgwụ nke oge amụma nke mmụọ-ozi nke abụọ, ezobeworo n’ọchịchịrị. Dịka Daniel mụụrụ Okwu amụma nke Chineke, wee mata ihe afọ iri asaa ahụ pụtara, a duru ya gaa n’ekpere, dịka e durukwa ya gaa n’ekpere mgbe ọ matara iyi egwu ahụ metụtara ndụ ma ọ bụ ọnwụ nke Nebukadneza gbasara oyiyi-nrọ ya. N’isi nke itoolu nke Daniel, dịka n’isi nke abụọ nke Daniel, ka Daniel na-ekpe ekpere, ọ natara ìhè amụma.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Ee, mgbe m ka na-ekwu okwu n’ekpere, ọbụna nwoke ahụ, Gebriel, onye m hụrụ n’ọhụụ ahụ na mbido, ebe e mere ka ọ fee ọsọ ọsọ, metụrụ m n’oge àjà anyasị. O wee kpọrọ m ihe, gwa m okwu, sị, O Daniel, apụtawo m ugbu a inye gị amamihe na nghọta. Daniel 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
“Nkà na nghọta” e nyere Daniel ka ọ na-ekpe ekpere kwekọrọ n’ekpere ya dị n’isi nke abụọ.
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 2:17–19.
Mgbe ahụ, Daniel gara n’ụlọ ya, mee ka Hananiah, Mishael, na Azariah, ndị òtù ya, 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 ọzọ n’ime ndị amamihe nke Babilọn laa n’iyi. Mgbe ahụ, e kpughere Daniel ihe nzuzo ahụ n’ọhụụ nke abalị. Mgbe ahụ, Daniel gọziri Chineke nke eluigwe. Daniel 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
N’ahịrị n’elu ahịrị, ekpere abụọ Daniel bụ otu ekpere ahụ. E nyere ha abụọ n’ime akụkọ ihe mere eme nke n’ụzọ ihe nnọchianya na-anọchi anya ule a na-ahụ anya nke mmụọ-ozi nke abụọ, nke na-eme n’etiti Septemba 11, 2001, na iwu Sọnde nke na-abịa n’oge na-adịghị anya. N’ihu iyi egwu ọnwụ nke Nebukadneza, na site n’amamihe amụma banyere afọ iri asaa nke Jeremaịa na iyi nke ugboro asaa nke Mosis, Daniel na-ekpe ekpere nke Levitikọs iri abụọ na isii, ebe ọ na-arịọ ka Chineke kpugheere ya ihe nzuzo amụma ikpeazụ nke amụma Akwụkwọ Nsọ. Ihe nzuzo ahụ Jọn kọwara dịka Mkpughe nke Jisọs Kraịst.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
N’isi nke itoolu, a hụrụ Daniel n’ọnọdụ mgbanwe n’etiti alaeze abụọ. Babilọn ka adaala n’aka ndị Midia na ndị Peshia, n’ihi na ọ bụ afọ mbụ nke Darius; ya mere, nke a na-edobe ndị Chineke n’ụbọchị ikpeazụ n’ebe mgbanwe ahụ dị, nke e ji mmegharị nke mmụọ ozi mbụ na kwa mmegharị nke mmụọ ozi nke atọ kpọọ akara.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Mmegharị Millerite nke Filadelfia gbanwere banye na Laodisia n’afọ 1856, ma mmegharị Laodisia nke Future for America na-agbanwe banye na mmegharị Filadelfia na njedebe nke ụbọchị atọ na ọkara nke ịnọ nwụrụ anwụ n’okporo ụzọ nke Mkpughe isi nke iri na otu. Nnwale e dara n’ime ya n’ihe gbasara mmegharị Filadelfia nke ndị Millerite site n’afọ 1856 ruo 1863, metụtara ozizi nke “oge asaa.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Nnwale nke ngagharị Laodisia nke Future for America dị n’ihe metụtara mkpa ọ dị ịmata ọnọdụ ha nke ikesasịworo, ma emesịa banye n’ekpere na ahụmahụ nke Levitikọs iri abụọ na isii. Daniel nọ n’oge mgbanwe dị n’etiti alaeze Babilọn na alaeze Midia na Peasia, kpọmkwemkwa tupu njedebe nke oge afọ iri asaa nke iwu Saịrọs ji kaa akara. Afọ iri asaa ahụ bụ ọnọdụ ndabere nke ekpere Daniel, afọ iri asaa ahụ na-anọchikwa anya “oge asaa” nke Mosis. Ekpere Daniel abụọ ahụ kwekọrọ n’oge mgbanwe ahụ nke “oge asaa” ji kaa akara n’ime ngagharị nke mmụọ ozi mbụ, nakwa n’ime ngagharị nke mmụọ ozi nke atọ.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
“Ihe omimi” nke e kpughere Daniel bụ mkpughe nke oyiyi Nebukadneza. “Ihe omimi” nke oyiyi Nebukadneza n’ụbọchị ikpeazụ bụ na ọ na-anọchi anya alaeze asatọ, ọ bụghị anọ. N’isiokwu ndị gara aga ndị dị n’otu ngalaba ahụ, “Nke Asatọ Bụ Nke Ndị Asaa“, e gosipụtala eziokwu a. N’ime ihe omimi ahụ ka e nwere mkpughe nke oge mgbanwe ahụ mgbe nke asatọ bịarutere, nke sitere n’ime ndị asaa. “Ihe omimi” nke oyiyi Nebukadneza bụ nkwenye nke mbilite n’ọnwụ nke mpi nke Protestantism ezi-okwu na mpi nke Republicanism. Mbilite n’ọnwụ abụọ ahụ na-achọpụta na mpi ọ bụla bụ nke asatọ, ma ọ sitere n’ime ndị asaa; mgbanwe site na nke isii ruo na nke asatọ nke mpi abụọ ahụ na-eme n’ọdịdị amụma nke ọnwụnwa e jikọtara na “ugboro asaa” nke Mosis. Mgbanwe ahụ na-eme dịka Daniel nọchiri anya ya, kpọmkwem tupu iwu Saịrọs apụta, nke na-anọchi anya iwu ụbọchị Sọnde n’United States. Mgbe ahụ, n’oge iwu ụbọchị Sọnde ahụ, n’ime mmegharị ọsọ ọsọ, a na-agwọ ọnya ahụ na-egbu egbu nke papacy ka papacy ahụ na-aghọ isi nke asatọ nke sitere n’ime ndị asaa, ebe ya onwe ya kwa na-agabiga mgbanwe amụma, dịka oyiyi Nebukadneza nke Daniel isi nke abụọ siri nọchite anya ya.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Ya mere, Daniel gakwuuru Erayok, onye eze họpụtara ka o bibie ndị amamihe Babilọn; ọ gara sị ya otu a: Egbulala ndị amamihe Babilọn: kpọbata m n’ihu eze, m ga-egosikwa eze nkọwa ya. Mgbe ahụ, Erayok kpọbatara Daniel n’ihu eze ọsọ ọsọ, sị ya otu a, Achọtala m otu nwoke n’etiti ndị a dọọrọ n’agha si Juda, onye ga-eme ka eze mara nkọwa ya. Eze zara wee sị Daniel, onye aha ya bụ Belteshaza, Ì nwere ike ime ka m mara nrọ ahụ m hụrụ, na nkọwa ya? Daniel 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Ozugbo e nyelarị Daniel ihe nzuzo ahụ, e zoro aka n’aha ya abụọ ahụ, na-akọwa na ọ na-anọchi anya ndị ọgbụgba ndụ ahụ, ndị n’ụbọchị ikpeazụ ka si n’ịgafe banye n’ọgbọ Philadelphia nke narị puku otu na iri anọ na puku anọ ahụ. Ọ na-egosipụta agwa nke ohu Chineke site n’ịrịọ ka a ghara igbu onye ọ bụla n’ihi enweghị ike ha ịghọta “ihe nzuzo” ahụ. E ji agwa ya tụnyere nke Arioch, ohu Nebukadneza, onye na-achọ ka e nye ya otuto n’aka eze n’ihi ịchọta Daniel. Daniel wee kọwaa ọdịiche dị n’etiti ngosipụta amụma nke eziokwu na nke ndị amamihe Babilọn, mgbe ọ zara ajụjụ Nebukadneza site n’ajụjụ, ma mesịa, n’adịghị ka Arioch, ọ naghị eji nghọta ya banyere “ihe nzuzo” ahụ bulie onwe ya elu, kama ọ na-ebuli Chineke nke eluigwe elu.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Daniel zara n’ihu eze, sị, Ihe nzuzo ahụ eze chọrọ ịmata, ndị amamihe, ndị na-agụ kpakpando, ndị dibịa afa, na ndị na-agba afa apụghị igosi eze ya; ma e nwere Chineke nọ n’eluigwe, Onye na-ekpughe ihe nzuzo, ma na-eme ka eze Nebukadneza mara ihe ga-eme n’ụbọchị ikpeazụ. Nrọ gị, na ọhụụ nke isi gị n’elu ihe ndina gị, bụ ndị a. Daniel 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniel malitere ngosipụta ya banyere “ihe nzuzo” ahụ site n’ịkọwapụta ya dị ka “ihe nzuzo” nke na-akọwa ihe ga-adị n’ụbọchị ikpeazụ. Ihe nzuzo nke akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa ahụ na-akọwapụta ihe ga-adị n’ụbọchị ikpeazụ. Oyiyi Nebukadneza bụ otu akụkụ nke ihe nzuzo nke ụbọchị ikpeazụ nke a na-emeghe tupu oge mgbaghara emechie. A na-ekpughe ya tupu oge mgbaghara emechie, n’oge mgbanwe ahụ mgbe mpi abụọ nke anụ ọhịa nke ụwa ahụ ghọrọ nke asatọ nke sitere n’ime asaa ahụ, dịka Daniel siri gosipụta ya n’afọ mbụ nke Dairọs.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Ma banyere gị, eze, n’elu ihe ndina gị, echiche bịara n’obi gị banyere ihe ga-eme n’ọdịnihu; onye ahụ na-ekpughe ihe nzuzo emewo ka ị mara ihe ga-eme. Ma banyere m, a kpugheghị m ihe nzuzo a n’ihi amamihe ọ bụla m nwere nke karịrị nke onye ọ bụla dị ndụ, kama ọ bụ maka ha ga-eme ka eze mara nkọwa ya, ka i wee mara echiche nke obi gị. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Daniel ji àmà ahụ guzosie ike site n’ebe àmà nke abụọ nọ banyere eziokwu ahụ na nrọ Nebukadneza bụ banyere ụbọchị ikpeazụ, mgbe ọ na-ekwu, “onye na-ekpughe ihe nzuzo na-eme ka a mara gị ihe ga-eme,” “n’oge na-abịa.” Mgbe ahụ Daniel na-akọwa na e nyereghị ya ihe nzuzo ahụ n’ihi onwe ya, ma ọ bụ n’ihi na o nwere amamihe karịrị nke mmadụ ọ bụla ọzọ, kama na e nyere Nebukadneza “ihe nzuzo” ahụ “n’ihi ha ndị ga-eme ka a mara nkọwa ya.” E nyere “ihe nzuzo” ahụ n’ihi ndị ga-ewetara eze ime mmụọ nke Babilọn n’ụbọchị ikpeazụ “nkọwa” nke nrọ ahụ. E nyere ihe nzuzo ahụ kpọmkwem n’ihi otu narị na iri anọ na anọ puku ahụ, n’ihi na “ihe nzuzo” ahụ bụ maka ndị nọ n’ụbọchị ikpeazụ ndị na-ekwusa ọdịda ikpeazụ nke Babilọn. Mgbe ahụ Daniel na-ekpughe nrọ-onyonyo ahụ nke e zoro n’ọchịchịrị, nke butere ule nke ndụ ma ọ bụ ọnwụ.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Gi, eze, hụrụ, ma lee otu nnukwu oyiyi. Nnukwu oyiyi a, nke ìhè ya mara mma nke ukwuu, guzo n’ihu gị; ọdịdị ya kwa dị egwu. Isi oyiyi a bụ ọla-edo dị ọcha, ara ya na ogwe aka ya bụ ọlaọcha, afọ ya na apata ụkwụ ya bụ ọla kọpa, Ụkwụ ya bụ ígwè, ụkwụ ala ya bụkwa akụkụ ígwè na akụkụ ụrọ. Ị nọ na-ele anya ruo mgbe e bepụrụ otu nkume n’enweghị aka, nke tiri oyiyi ahụ n’ụkwụ ya ndị ahụ bụ ígwè na ụrọ, wee kụrisịa ha. Mgbe ahụ ka ígwè, ụrọ, ọla kọpa, ọlaọcha, na ọla-edo, kụrisịrịkọtara ọnụ, bụrụkwa dịka igbogbo ọka nke ebe a na-azọ ọka n’oge okpomọkụ; ifufe wee bupu ha, nke mere na a hụtaghị ebe ọbụla ha dị: nkume ahụ nke tiri oyiyi ahụ wee bụrụ nnukwu ugwu, jupụta ụwa nile. Nke a bụ nrọ ahụ; anyị ga-akọkwa nkọwa ya n’ihu eze. Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Nrọ Nebukadneza kọwara alaeze ndị amụma nke Akwụkwọ Nsọ sitere n’oge ya ruo n’ụbọchị ikpeazụ, mgbe otu narị puku iri anọ na anọ ahụ, nke Daniel nọchiri anya n’ịnọchite ya n’ihu Nebukadneza, nakwa site na nkume ahụ a wara na-enweghị aka, ga-ebibi alaeze ndị nke ụwa nke e ji ihe oyiyi ahụ nọchite anya ha, nke mgbe ahụ ga-aghọ ugwu jupụtara n’ụwa niile. Nrọ ahụ bụ banyere ụbọchị ikpeazụ, n’oge ntụgharị amụma ahụ, mgbe ekpughere otu narị puku iri anọ na anọ ahụ ihe nzuzo amụma ikpeazụ ahụ.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Dịka ọkọlọtọ nke mpi ezi Protestant, ha n’oge ahụ na-eburu ozi nke mmụọ-ozi nke atọ gaa n’ụwa na-anwụ anwụ. Ozi ahụ na-abawanye ruo n’iti mkpu n’olu ike n’oge iwu Ụka na United States, mgbe a na-amanye akara nke anụ ọhịa. Tupu e nye iwu ahụ, ndị Daniel nọchiri anya n’ụbọchị ikpeazụ ga-eche ihu ule onyinyo nke anụ ọhịa ahụ. Ule ahụ bụ ule a na-ahụ anya, ọ chọkwara ka ndị mmegharị ahụ nke na-emepụta iwu Ụka ahụ bụrụ ihe ndị Daniel nọchiri anya na-ahụ. A na-anwale ha iji chọpụta ma ha ahọrọla usoro Chineke nke na-enye ha ohere ịhụ ule onyinyo ahụ nke zoro n’ọchịchịrị. Ule ha gụnyere iweda onwe onye ala na nkwupụta mmehie. Ọ gụnyekwara ikweta na e nyere Daniel nghọta n’ime nrọ na ọhụụ, n’ihi na ọ bụrụ na ha ajụ ịnụ olu Daniel na-eti mkpu n’ọzara, ọ dị ka ndị ahụ n’ụbọchị Kraịst jụrụ ozi Jọn Baptist.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Nwanyịnna White na-eme ka anyị mara na akwụkwọ Daniel na Mkpughe na-emezu ibe ha, ma okwu a, “na-emezu,” nke ọ ji, pụtara iweta n’izu oke. N’ọgwụgwụ ọnwa Julaị, 2023, Ọdụm nke ebo Juda bidoro iwepu akara-aka nke Mkpughe nke Jisọs Kraịst dịka O kwere nkwa ime tupu oge ebere emechie. N’ime ime nke a, Ọ kọwara eziokwu nke Akwụkwọ Nsọ ndị a ghọtarala nke ọma na mbụ, ma ndị a ugbu a kwesịkwara ịghọta n’ọnọdụ nke ụbọchị ikpeazụ.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Otu n’ime eziokwu ndị ahụ bụ ndị àmà abụọ nke Mkpughe isi nke iri na otu. Nke ọzọ bụ akụkọ ihe mere eme nke bụ mmezu zuru oke nke “éluigwe asaa” nke Mkpughe isi nke iri. O wepụtala eziokwu sitere n’ahịrị ndozigharị ndị dị nsọ nke na-ekwu banyere nkụda mmụọ nke July 18, 2020. O jirila akara ụzọ anọ ndị dị n’ime nke ọ bụla n’ime ahịrị ndozigharị ndị dị nsọ, nke na-egosi akụkọ ihe mere eme nke inye ike ozi mbụ ruo n’ikpe, n’ụzọ a na-amaghịrị na mbụ. Daniel isi nke abụọ na-eweta ọtụtụ n’ime echiche ndị a n’izu oke, ọ bụ ezie na eziokwu ndị a miri emi zoro n’ọchịchịrị nye ndị jụrụ iri usoro a kpọrọ Alpha na Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
N’ịmechi ọmụmụ a nke Daniel isi nke abụọ, anyị ga-achịkọta ma jikọta ụfọdụ n’ime eziokwu na akara-ụzọ ndị e mere ka ha zuo oke site na Daniel isi nke abụọ. N’ime ime nke a, anyị na-achọpụta na ihe nzuzo ahụ e kpughere Daniel n’ọhụụ abalị ahụ na-anọchi anya eziokwu ndị a n’onwe ha.
We will set forth the summary and conclusion in the next article.
Anyi ga-ewepụta nchịkọta na mmechi n’isiokwu na-esonụ.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Onyenwe anyị nwere ndị ọrụ O họpụtara iji zute ụmụ mmadụ n’ime njehie ha na ịla azụ ha. A na-eziga ndị ozi Ya ka ha buru nkwupụta doro anya iji kpọtee ha n’ọnọdụ ụra ha ma mepee okwu dị oké ọnụ ahịa nke ndụ, ya bụ, Akwụkwọ Nsọ dị nsọ, nye nghọta ha. Ndị a agaghị abụ naanị ndị nkwusa, kama ha ga-abụ ndị ozi, ndị na-eburu ìhè, ndị nche kwesịrị ntụkwasị obi, ndị ga-ahụ ihe ize ndụ e yi egwu ma dọọ ndị mmadụ aka ná ntị. Ha aghaghị ịdị ka Kraịst n’ịkụsi ịnụ ọkụ n’obi ike ha, n’ụzọ amamihe ha si eme ihe, n’ọrụ onwe ha—n’otu okwu, n’ozi ha nile. Ha ga-enwe njikọ dị ndụ na Chineke, ma ha ga-amarịrị amụma dị iche iche na nkuzi bara uru nke Agba Ochie na Agba Ọhụrụ nke ọma nke na ha wee si n’ụlọ akụ nke okwu Chineke weta ihe ọhụrụ na ihe ochie.” Testimonies, voliumu 5, 251.