In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

N’isi nke iri nke Daniel, Gebriel na-arụzu ọrụ nke iweta nkọwa zuru ezu nke akwụkwọ Daniel nye ndị Chineke nke ụbọchị ikpeazụ. Daniel na-anọchi anya ndị Chineke nke ụbọchị ikpeazụ, ndị, n’akwụkwọ Mkpughe, bụ otu narị puku na iri anọ na anọ. N’ihi ya, otu narị puku na iri anọ na anọ ahụ na-eteta mata na e kụwasasịwo ha, dịka Daniel nọchiri anya ya n’isi nke itoolu. Ha na-etetakwa n’ịghọta na nnukwu ule nke a na-ekpebi site na ya ọdịnihu ebighị ebi ha bụ ule oyiyi nke anụ ọhịa ahụ, nke na-eme tupu e kaa ha akara, nakwa tupu oge ebere emechie na iwu Sọnde dị na United States. Ha nọ na-eru uju maka mmechuihu ahụ chere ha ihu na July 18, 2020, ma n’ọnọdụ ahụ, a na-enye ha ọhụhụ nke Kraịst n’Ebe Kachasị Nsọ, dịka Aịzaya nọchiri anya ya n’isi nke isii.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Ọhụ ahụ, dịka Daniel na Aịsaịa abụọ nọchiri ya anya, na-enye ha ịhụ ọnọdụ ha rụrụ arụ n’ihu Onyenwe ebube, ha abụọ wee wedaa onwe ha n’ájá. Aịsaịa wee nụ ajụjụ ahụ na-ajụ onye Chineke ga-eziga n’ebe ndị Ya nọ, Aịsaịa wee were onwe ya nye, ma e buru ụzọ sachapụ ya.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Mgbe ahụ ka m sịrị, Ahụhụ adịkwaghị m! n’ihi na e mebiela m; n’ihi na abụ m nwoke nke egbugbere ọnụ ya na-adịghị ọcha, anọkwa m n’etiti ndị nwere egbugbere ọnụ na-adịghị ọcha: n’ihi na anya m ahụwo Eze ahụ, Onyenwe ndị agha. Mgbe ahụ otu n’ime ndị serafim feere bịa n’ebe m nọ, o ji icheku ọkụ dị ndụ n’aka ya, nke o ji mkpisi were si n’elu ebe ịchụàjà ahụ were: O wee metụ ya n’ọnụ m, sị, Lee, nke a emetụwo egbugbere ọnụ gị aka; ewepụkwala ajọ omume gị, sachapụkwala mmehie gị. Ọzọkwa, anụkwara m olu Onyenwe anyị, ka ọ na-asị, Ònye ka m ga-eziga, ònye ga-aga n’ihi anyị? Mgbe ahụ ka m sịrị, Lee, anọ m ebe a; zipụ m. Aịzaya 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

E ji n’ọkụ a napụtara n’elu ebe-ichụ-àjà mee ka Aịzaịa dị ọcha, a makwaara Daniel dị ọcha site n’ịhụ ọhụ nke enyo ahụ na-akpata mgbanwe, nke na-eme ka onye na-ele ya gbanwee bụrụ oyiyi ahụ ọ na-ele. A gwara Aịzaịa ka ọ ga-eburu ozi ahụ gaa n’aka ndị mmadụ bụ ndị, n’agbanyeghị na ha na-anụ, ha anaghị anụ; na n’agbanyeghị na ha na-ahụ, ha anaghị ahụ.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

O wee sị, Gaa, gwa ndị a okwu a, Nụrụ n’ezie, ma unu aghọtala; hunụ n’ezie, ma unu amatala. Mee ka obi ndị a maa abụba, mee ka ntị ha dị arọ, mechiekwa anya ha; ka ha ghara iji anya ha hụ, ma ọ bụ jiri ntị ha nụ, ma jiri obi ha ghọta, wee tụgharịa, ka e wee gwọọ ha. Aịzaịa 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Aịzaya chọrọ ịmata ogologo oge ọ ga na-emekọrịta ihe na ndị ahụ na-aghọta ma na-amaghịkwa ihe, ya mere ọ jụrụ ajụjụ a sị, “ruo ole mgbe?”

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Mgbe ahụ, asịrị m, Onyenwe anyị, ruo ole mgbe? O wee zaa, Ruo mgbe a ga-ebibi obodo niile nke na ọ gaghị enwe onye bi n’ime ha, na ụlọ nile agaghị enwe mmadụ, ala ahụ kwa ga-abụ kpamkpam ebe tọgbọrọ n’efu, Ma Onyenwe anyị ewepụwo mmadụ n’ebe dị anya, ma nnukwu ịgbahapụ ga-adị n’etiti ala ahụ. Aịzaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Ala nke bụ isiokwu amụma Baịbụl n’ụbọchị ikpeazụ bụ United States, nke “e mebiri emebi kpamkpam,” mgbe mbibi mba na-abịa n’ihi ndapụ n’ezi ofufe nke mba ahụ site n’iwu Sọnde. E kwuwo n’onyinyo amaokwu iri anọ na otu nke Daniel iri na otu site n’amaokwu iri na isii nke otu isi ahụ. N’amaokwu iri anọ na otu ahụ, a kọwara “oke ịhapụ n’etiti ala ahụ” dịka “ọtụtụ” a na-akwatu. Ozi Aịsaịa, nke Jisọs zoro aka na ya mgbe Ọ na-agwa ndị Juu na-eme esemokwu n’akụkọ ndụ Ya n’etiti mmadụ, na-akọwapụta na mgbe a na-agabiga ndị mbụ bụ ndị nke ọgbụgba ndụ, mgbe ahụ ha nwere ntị na anya ndị na-adịghị aghọta ma ọ bụ hụ nke ọma. Ozi Aịsaịa na-anọchi anya oku ikpeazụ nye Adventism Laodisia, nke na-akwụsị n’iwu Sọnde, ebe a na-awụpụ Adventism Laodisia n’ọnụ Onyenwe anyị.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Ọ ga-abanyekwa n’ala ahụ dị ebube, a ga-akwatu kwa ọtụtụ mba: ma ndị a ga-agbanahụ n’aka ya, ọbụna Edom, na Moab, na ndị isi nke ụmụ Amọn. Daniel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

E nyere Aịzaya na Daniel ọrụ iweta ọkpụkpọ ikpeazụ nye Laodisia, ma n’imetụ nke atọ Daniel n’isi nke iri, e mere ka ọ sie ike maka ọrụ ahụ.

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. Daniel 10:18, 19.

Mgbe ahụ, onye ọzọ dị ka ọdịdị mmadụ bịakwutere m ọzọ, o metụkwa m aka, o wee mee ka m sie ike, sị, O mmadụ a hụrụ n’anya nke ukwuu, atụla egwu: udo dịrị gị; sie ike, ee, sie ike. Ma mgbe o kwuworo okwu ndị a n’ebe m nọ, e mere ka m sie ike, m wee sị, Ka onyenwe m kwuo okwu; n’ihi na i meela ka m sie ike. Daniel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

E wusiri Daniel ike ka o zie ozi ahụ ọ bịara ịghọta mgbe Maikel rịdatara n’isi nke iri. A gwara Aịzaịa na ọ ga-adị mkpa ka ọ na-enye ozi ahụ ruo mgbe iwu Sọnde ga-abịa. N’oge iwu Sọnde ahụ, a ga-eguzobe ndị fọdụrụnụ.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Mgbe ahụ ka m sịrị, Onyenwe m, ruo ole mgbe? O wee zaa, Ruo mgbe obodo ndị ahụ ga-abụ mkpọmkpọ ebe na-enweghị onye bi n’ime ha, na ụlọ ndị ahụ na-enweghị mmadụ, ala ahụ kwa ga-abụkwa ihe tọgbọ chakoo kpamkpam, Onyenwe anyị ewepụkwa mmadụ n’ebe dị anya, ka nnukwu ịhapụ ihe tọgbọ chakoo dị n’etiti ala ahụ. Ma n’agbanyeghị nke a, otu ụzọ n’ụzọ iri ga-adịkwa n’ime ya, ọ ga-alọghachikwa, a ga-erikwa ya: dịka osisi teil na dịka osisi oak, ndị isi ndụ ha dị n’ime ha mgbe ha dapụsịrị akwụkwọ ha: otu a ka mkpụrụ nsọ ahụ ga-abụ isi ndụ ya. Aịsaịa 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Mgbe a ga-enwe “nnukwu ịhapụ n’etiti ala ahụ” (n’oge iwu Sọnde), a ga-egosipụta “otu n’ime iri,” nke “ihe dị n’ime ya” bụ “mkpụrụ dị nsọ.” Mgbọrọgwụ okwu Hibru a sụgharịrị ịbụ “otu n’ime iri,” bụ “ụzọ iri e nyefere Chineke.” Onyenwe anyị ga-enwe “ụzọ iri” nke “alaghachila,” n’oge iwu Sọnde.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

Ọzọkwa, ụzọ n’ụzọ iri nke ala, ma ọ bụ nke mkpụrụ ala, ma ọ bụ nke mkpụrụ osisi nke osisi, bụ nke Onyenwe anyị: ọ dị nsọ nye Onyenwe anyị. Ma ọ bụrụ na mmadụ achọọ n’ụzọ ọ bụla ịgbapụta ihe ọbụla n’ime ụzọ n’ụzọ iri ya, ọ ga-agbakwunye ya otu ụzọ n’ime ise nke ya. Banyerekwa ụzọ n’ụzọ iri nke ìgwè ehi, ma ọ bụ nke ìgwè atụrụ, ọbụna nke ihe ọbụla na-agafe n’okpuru mkpanaka, nke iri ga-adị nsọ nye Onyenwe anyị. Leviticus 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Iri” nke “na-alọghachi” dị nsọ nye Onyenwe anyị, ha bụkwa òkè Onyenwe anyị.

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

N’ihi na òkè nke Onyenwe anyị bụ ndị ya; Jekọb bụ oke nketa ya. Diuterọnọmi 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Ndị ahụ laghachiri tupu iwu ụbọchị Sọnde ahụ, bụ ndị Jeremaya nọchiri anya, ndị tara mmechuihu mbụ ahụ, ndị Onyenwe anyị kwere nkwa nye na ọ bụrụ na ha alọghachi, ha ga-abụ ọnụ Onyenwe anyị, ma ọ bụ ndị ga-ekwuchitere Ya.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

A hụrụ okwu Gị, m wee rie ha; okwu Gị ghọrọ m ọṅụ na aṅụrị nke obi m: n’ihi na a kpọrọ m aha Gị, O Onyenwe anyị Chineke nke ndị agha. Anọghị m n’ọgbakọ ndị na-akwa emo, ọ dịghịkwa m aṅụrị; anọdụrụ m naanị m n’ihi aka Gị: n’ihi na I mejupụtala m iwe ọkụ. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnya m kwa bụrụ nke a na-apụghị ịgwọ, nke na-ajụ ịla? Ì ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri ndị na-ada ada? Ya mere otu a ka Onyenwe anyị kwuru, Ọ bụrụ na ị laghachi, mgbe ahụ ka M ga-eme ka ị lọghachi ọzọ, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na ị wepụta ihe dị oké ọnụ ahịa n’etiti ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha laghachikwute gị; ma gị onwe gị alaghachikwutela ha. M ga-emekwa ka ị bụrụụrụ ndị a mgbidi ọla e wusiri ike: ha ga-alụso gị ọgụ, ma ha agaghị emeri gị: n’ihi na Mu onwem nọnyere gị ịzọpụta gị na ịnapụta gị, ka Onyenwe anyị kwuru. M ga-anapụta gị kwa n’aka ndị ajọ omume, M ga-agbapụtakwa gị n’aka ndị dị egwu. Jeremiah 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Ndị fọdụrụnụ ma ọ bụ otu ụzọ n’iri nke laghachiri n’akaebe Aịzaya ka a ga-eri, n’ihi na e nyere ha ozi Chineke, a ga-erikwa Okwu Ya. Ha bụ ndị ga-abụ ọnụ Chineke, ma n’ime ime otu a ha ga-eweta Okwu Chineke nke a ga-eri site n’aka ndị na-achọ nzọpụta. Jeremaịa anọghị ọdụ n’“nzuko ndị na-akwa emo,” n’ihi na, dịka ọ dịkwa na Daniel, mgbe ọ hụrụ ọhụụ ahụ, “nzuko ndị na-akwa emo” gbapụrụ. Jeremaịa echewo na Chineke ghaara ya ụgha, n’ihi na aka Chineke ekweela ka mwute mbụ nke Eprel 19, 1844 n’akụkọ ihe mere eme ndị Millerite, na Julaị 18, 2020 n’ụbọchị ikpeazụ, mee. Nkwa ahụ e nyere Jeremaịa bụ na ọ bụrụ na ọ “alaghachi,” ma n’ebe amaokwu Aịzaya dị, “otu ụzọ n’iri” ahụ “na-alaghachi.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Ọ bụrụ na Jeremaịa “alọghachi,” ọ bụ akụkụ nke “otu ụzọ n’ime iri” nke Aịsaịa, nke dị nsọ, bụrụkwa òkè nke Onyenwe anyị, ndị “mkpụrụ” ya dị n’ime ha. Okwu Hibru a sụgharịrị ịbụ “mkpụrụ” pụtara ogidi, ma ime ka mmadụ bụrụ “ogidi” bụ nkwa e nyere ndị Filadelfịa.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Onye na-emeri ihe ka M ga-eme ka ọ bụrụ ogidi n’ụlọ nsọ nke Chineke m, ọ gaghị apụkwa ọzọ ma ọlị: M ga-edekwa n’elu ya aha nke Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ, nke si n’eluigwe n’aka Chineke m na-arịdata: M ga-edekwa kwa n’elu ya aha ọhụrụ m. Onye nwere ntị, ya nụ ihe Mmụọ Nsọ na-ekwu n’ụlọ-nzukọ dị iche iche. Mkpughe 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Ogidi,” ya bụ “ihe mejupụtara ha,” na-anọchi njikọta nke Ịbụ-Chineke na mmadụ, n’ihi na Kraịst bụ “ogidi” nke na-akwado ụlọ nsọ ahụ.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

“N’oge m nọ n’ọnọdụ a nke nkụda mmụọ, enwere m nrọ nke mere ka mmetụta miri emi banye n’uche m. Arọrọ m nrọ na ahụrụ m ụlọ nsọ, ebe ọtụtụ mmadụ na-ezukọ na-abata. Naanị ndị gbabara ebe mgbaba n’ụlọ nsọ ahụ ka a ga-azọpụta mgbe oge ga-emechi. Ndị niile fọdụrụ n’èzí ga-ala n’iyi ruo mgbe ebighị ebi. Ìgwè mmadụ ndị nọ n’èzí, bụ ndị na-aga ije n’ụzọ ha dị iche iche, ji ịkwa emo na ịkparị ndị na-abanye n’ụlọ nsọ ahụ, ma na-agwa ha na atụmatụ a nke nchekwa bụ aghụghọ amamihe ọjọọ, na n’eziokwu, ọ dịghị ihe ize ndụ ọbụla dị iji zere. Ha jidere ọbụna ụfọdụ n’ime ha iji gbochie ha ime ngwa ngwa ịbanye n’ime mgbidi ahụ.

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

“N’ịtụ ụjọ ka e mee m ihe ọchị, echere m na ọ ga-aka mma ichere ruo mgbe igwe mmadụ ahụ ga-agbasasị, ma ọ bụ ruo mgbe m ga-enwe ike ịbanye n’enweghị ka ha hụ m. Ma ọnụọgụ ha mụbara kama ibelata, ma n’ịtụ egwu na m ga-abịa akaha, apụrụ m n’ụlọ m ngwa ngwa wee nyagide n’etiti ìgwè mmadụ ahụ. N’oke nchegbu m iji ruo n’ụlọ nsọ ahụ, ahụghị m ma ọ bụ lekọta igwe mmadụ ahụ nke gbara m gburugburu. Mgbe m banyere n’ụlọ ahụ, ahụrụ m na otu nnukwu ogidi dị ịtụnanya nọ na-akwado nnukwu ụlọ nsọ ahụ, e wee kee nwa atụrụ, nke a dọwara adọwa ma na-agba ọbara, n’ogidi ahụ. Anyị ndị nọ ebe ahụ dị ka ndị maara na a dọwara ma kpaa nwa atụrụ a ahụ n’ihi anyị. Ndị niile na-abanye n’ụlọ nsọ ahụ aghaghị ịbịa n’ihu ya ma kwupụta mmehie ha.

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

“Naanị tupu E atụrụ ahụ, e nwere oche dị elu, ndị otu ìgwè ndị yiri ka obi ha juru nnọọ n’ọnụ nọkwasịrị n’elu ha. Ìhè nke eluigwe yiri ka ọ na-enwu n’ihu ha, ha na-eto Chineke ma na-abụ abụ nke ekele ọṅụ, nke yiri ka ọ bụ ụda egwú ndị mmụọ ozi. Ndị a bụ ndị bịara n’ihu E atụrụ ahụ, kwupụtara mmehie ha, nata mgbaghara, ma ugbu a nọ na-eche n’olileanya ọṅụ maka ihe omume ụfọdụ na-enye ọṅụ.”

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

“Ọbụna mgbe m batarala n’ụlọ ahụ, ụjọ dakwasịrị m, na mmetụta ihere na aghaghị m iweda onwe m ala n’ihu ndị a. Ma o yiri ka a manyere m ịga n’ihu, ma nwayọọ nwayọọ ka m na-eme ụzọ m gburugburu ogidi ahụ iji chee nwa-atụrụ ahụ ihu, mgbe opi dara, ụlọ nsọ ahụ wee maa jijiji, mkpu nke mmeri sitere n’ọnụ ndị nsọ ahụ gbakọtara ọnụ bilie, ìhè dị egwu mụnyere ụlọ ahụ, mgbe ahụ ihe nile ghọrọ ọchịchịrị sara mbara. Ndị ahụ nwere ọṅụ apụwo niile soro ìhè ahụ pụọ, a hapụrụkwa m naanị m n’egwu tụrụ jii nke abalị nkịtị. Etetara m n’oke ihe mgbu nke uche, ọ fọrọkwa obere ka m ghara ikwenye onwe m na ọ bụ nrọ ka m na-arọ. O yiri m ka e kpebiela mbibi m, na Mmụọ nke Onyenwe anyị ahapụla m, ka Ọ ghara ịlọghachi ọzọ.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Ihe dị n’ime,” ya bụ ihe dị n’ime otu ụzọ n’iri nke na-alọghachi, bụ “ogidi” nke na-akwado ụlọ nsọ. Daniel hụrụ ọhụụ nke Nwa-aturu ahụ, nke a kpọgidere n’elu ogidi ahụ, ma Nwa-aturu ahụ bụ “ogidi” ahụ. Mgbe Daniel hụrụ nnukwu ọhụụ ahụ, a gbanwere ya ka ọ bụrụ oyiyi nke ogidi ahụ; otu ụzọ n’iri nke Aịsaịa, n’otu aka ahụ, nwekwara “ihe dị n’ime” (ogidi ahụ) n’ime ha, a ga-eri kwa ihe dị n’ime ahụ site n’aka ndị niile ga-abanye n’ụlọ nsọ ahụ. Ndị na-abanye n’ụlọ nsọ ahụ ma rie ihe dị n’ime ahụ bụ ìgwè atụrụ ọzọ nke Chineke, ndị na-aza ozi nke ọkọlọtọ ahụ e weliri elu n’oge iwu Sunday, mgbe nnukwu ịhapụ ihe ga-adị n’ala ahụ. “Mkpụrụ nsọ” ahụ, nke bụ ihe dị n’ime Aịsaịa, bụ Nwa-aturu ahụ e gburu site na ntọala ụwa.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

A ga-anapụta otu ụzọ n’ime iri ndị ga-alọta n’aka ndị ajọ omume, mgbe n’iwu ụbọchị Ụka ka a ga-eme ka nkewa dị n’etiti Filadelfia na Laodikia sie ike ruo mgbe ebighị ebi, ma a ga-emekwa ka ọtụtụ daa n’oge ahụ. A kọwara ndị ahụ dara ada dịka ndị ajọ omume na-adịghị aghọta ihe. A ga-anapụta ha kwa n’aka onye ahụ dị egwu, n’ihi na ha agaghị anata akara nke anụ ọhịa ahụ.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Otú a ka Onyenwe anyị Chineke siri kwuo; M ga-emekwa ka ìgwè mmadụ Ijipt kwụsị site n’aka Nebukadreza, eze Babilọn. Ya onwe ya na ndị ya nọnyere ya, ndị dị egwu nke mba nile, ka a ga-akpọrọ ibibi ala ahụ: ha ga-adọpụkwa mma agha ha megide Ijipt, mejupụta ala ahụ na ndị e gburu egbu. M ga-emekwa ka osimiri nile kọọ nkụ, nyefee ala ahụ n’aka ndị ajọ omume: M ga-emekwa ka ala ahụ bụrụ ihe tọgbọrọ n’efu, na ihe nile dị n’ime ya, site n’aka ndị ọbịa: Mụ onwe m, Onyenwe anyị, ekwuola ya. Aịsaịa 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Ndị dị egwu nke mba dị iche iche” bụ ndị agha nnọchi anya nke eze nke ugwu. A na-anapụta ọkọlọtọ ahụ a buliri elu n’oge iwu Ụbọchị Sọnde n’aka ndị nzuzu, ma ọ bụ ụmụ agbọghọ na-amaghị ihe, a na-anapụtakwa ya n’aka ndị dị egwu nke mba dị iche iche. Isi okwu anyị na-atụle ebe a bụ na Aịzaya, na Daniel, na Jeremaya, na Ezekiel, na Jọn ka a na-eji anọchi anya mbilite n’ọnwụ na inye ike nke puku mmadụ otu narị na iri anọ na anọ ahụ ndị si na nkụda mmụọ nke Julaị 18, 2020 lọta. N’ọhụụ ikpeazụ Daniel, ọhụụ e nyere n’akụkụ osimiri Hiddekel, e mere ka Daniel ghọta ma ọhụụ ime ma ọhụụ mpụga nke Okwu amụma nke Chineke, e mekwara ka o sie ike ikwusa ozi ahụ.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

E jikọtara ozi nke ime na nke mpụga ọnụ na nkọwa amụma nke isi, ma ọ bụ “ebe e wusiri ike,” n’amaokwu nke iri, nke na-akọwa agha Ukraine nke Putin na-eme ugbu a. Igodo ahụ nke ịmata isi ahụ nwere ngwa ime na nke mpụga, ma mmalite agha ahụ na-akara oge mgbe isi abụọ ahụ abụọ ghọrọ isiokwu nke amụma. Ebe e wusiri ike ahụ, ma ọ bụ isi ahụ, dịka Russia si dị, na-akọwa agha nnọchi anya nke abụọ, nke na-eduga n’agha nnọchi anya nke atọ, nke na-akara mmalite Agha Ụwa nke Atọ, dịka e gosiri ya n’ụdị site n’agha Panium n’amaokwu nke iri na ise.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Amaokwu nke iri na isii bụ iwu ụbọchị Ụka, ya mere site n’afọ 2014, mgbe agha Ukraine malitere, dịka e si gosipụta ya n’amaokwu nke iri na otu na nke iri na abụọ, ruo n’iwu ụbọchị Ụka ka a na-arụzu ọrụ ikpeazụ metụtara ịka akara ndị Chineke. Nkọwa Gebriel n’isi nke iri na otu nke Daniel na-anọchi anya ozi ahụ nke na-eme ka ndị Chineke dị nsọ, ma ọ bụ na-akara ha akara. Ighara ịhụ eziokwu ahụ pụtara ịhapụ ihe niile. Amụma ahụ e meghere emeghe, nke n’akwụkwọ Mkpughe a na-akpọ Mkpughe nke Jisọs Kraịst, nke akwụkwọ Mkpughe na-akọwapụtakwa dị ka nke a ga-emepe emeghe obere oge tupu mmechi oge amara, bụ otu akụkụ pụrụ iche sitere n’akwụkwọ Daniel.

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.

O wee sị m, Akachila okwu nile nke amụma nke akwụkwọ a akara: n’ihi na oge ahụ adịla nso. Onye na-ezighị ezi, ka ọ nọgide na-ezighi ezi: onye rụrụ arụ, ka ọ nọgide na-rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye dị nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

N’ụbọchị ikpeazụ, e nwere oge pụrụ iche mgbe a na-emeghe amụma ikpeazụ, n’ihi na amaokwu ahụ na-ekwu, “oge ahụ adịla nso.” Okwu ahụ kpọmkwem nke dị n’isi ikpeazụ nke Mkpughe ka a hụrụkwa n’isi mbụ.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Mkpughe nke Jisọs Kraịst, nke Chineke nyere ya, ka o gosi ndị ohu ya ihe ndị ga-emezu n’oge na-adịghị anya; o wee zipụ ya, site n’aka mmụọ-ozi ya, gosi ya ohu ya Jọn: onye gbara àmà banyere okwu Chineke, na banyere àmà Jisọs Kraịst, na banyere ihe niile ọ hụrụ. Ngọzi nādiri onye ahụ nke na-agụ ya, na ndị na-anụ okwu amụma a, ma na-edebe ihe ndị e dere n’ime ya: n’ihi na oge ahụ dị nso. Mkpughe 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Narị abụọ na iri abụọ, ya mere iri abụọ na abụọ, bụ ihe nnọchianya nke njikọ Chineke na mmadụ, ọrụ ikpeazụ nke mmụọ ozi nke atọ, nke bụ ịkpọchi akara n’elu narị puku iri anọ na anọ, ka e mezuru n’ime ọnọdụ amụma nke ilu ụmụ agbọghọ iri ahụ. Ụmụ agbọghọ amamihe ndị nke ụbọchị ikpeazụ tara ahụhụ n’ịda mba mbụ ha na Julaị 18, 2020, ma e chụsasịrị ha dịka ọkpụkpụ nwụrụ anwụ n’okporo ámá nke Mkpughe isi nke iri na otu, ruo Julaị nke 2023, iri abụọ na abụọ afọ mgbe usoro ịkpọchi akara ahụ malitere na 2001. “Oge ahụ adịkwuola nso” mgbe ahụ, Onye-nwe-ayi wee bilie “olu nke na-akpọ n’ọzara” onye natara ozi ahụ n’aka Gebriel, onye natara ya n’aka Kraịst, onye natara ya n’aka Nna.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Mgbe ahụ olu ahụ malitere izipu ozi ahụ nye ụka dị iche iche, e zigakwa ya n’ụzọ elektrọnik ebe a pụrụ ịgụ ya ma ọ bụ nụ ya, ugbu a n’asụsụ karịrị iri isii. Akụkụ amụma ahụ e kpughere, ya bụ, ozi ahụ, ka a hụrụ n’akwụkwọ Daniel.

“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Akwụkwọ ahụ e mechiri akara abụghị Mkpughe, kama ọ bụ akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ. Mmụọ-ozi ahụ nyere iwu sị, ‘Ma gị onwe gị, O Daniel, mechie okwu ndị a, tee akwụkwọ ahụ akara, ruo oge ọgwụgwụ.’ Daniel 12:4.” Acts of the Apostles, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Akụkụ amụma Daniel nke metụtara ụbọchị ikpeazụ,” bụ amaokwu nke iri anọ. Ọ bụghị naanị amaokwu nke iri anọ; ọ bụ akụkụ nke amaokwu nke iri anọ nke e gosiri mgbe oge ọgwụgwụ ahụ gasịrị n’afọ 1989, na tupu iwu Ụka nke Sọnde nke amaokwu nke iri anọ na otu. Akụkọ ihe mere eme nke amaokwu nke iri anọ nke a kpọghị aha ya n’ime amaokwu ahụ n’onwe ya bụ akụkụ amụma ahụ metụtara ụbọchị ikpeazụ nke e mechiri emechi, nke kemgbe Julaị, 2023 a na-emepe emepe ya maka ndị họọrọ ịhụ na ịnụ.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Amaokwu nke iri anọ edeghị ihe ọbụla banyere akụkọ ihe mere eme nke sochiri ọdịda Soviet Union n’afọ 1989, ruo mgbe iwu ụbọchị Sọnde nke amaokwu nke iri anọ na otu bịara, ma o nyere ikpo okwu amụma nke a ga-etinye ahịrị amụma ndị ọzọ n’elu ya. Ndị na-achọghị ịhụ ma nụ na usoro nke ahịrị n’elu ahịrị bụ usoro nke mmiri ozuzo ikpeazụ enweghị ike ịhụ akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, nke ahụkwa bụ akụkọ ihe mere eme nke bụ Mkpughe nke Jisọs Kraịst, nke Gebriel bịara ịkọwapụtara Jọn na Daniel.

We will continue this study in the next article.

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

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

“N’Berea, Pọl malitekwara ọrụ ya ọzọ site n’ịbanye n’ụlọ nzukọ ndị Juu ikwusa oziọma nke Kraịst. O kwuru banyere ha, ‘Ndị a dị mma n’obi karịa ndị nọ na Tesalonaịka, n’ihi na ha ji obi njikere nile nabata okwu ahụ, na-enyochakwa Akwụkwọ Nsọ kwa ụbọchị, ma ihe ndị ahụ ọ̀ dị otu a. Ya mere ọtụtụ n’ime ha kwere; kwa, ụmụ nwanyị a na-asọpụrụ, ndị bụ ndị Grik, na ndị ikom, ọ bụghị ole na ole.’”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

“N’ịkọpụta eziokwu ahụ, a ga-akpọte ndị ahụ ji ezi obi chọọ ịdị n’aka ziri ezi ka ha nyochaa Akwụkwọ Nsọ nke ọma n’ịrụsi ọrụ ike. Nke a ga-amịpụta nsonaazụ yiri nke soro ọrụ ndịozi ahụ na Beria. Ma ndị na-ekwusa eziokwu n’ụbọchị ndị a na-ezute ọtụtụ ndị bụ ndị megidere ndị Beria. Ha enweghị ike ịgbagha ozizi a na-ewetara ha, ma ha na-egosi oke enweghị mmasị n’ịchọpụta ihe akaebe a na-enye na-akwado ya, ma na-echekwa na ọbụna ma ọ bụrụ na ọ bụ eziokwu, ọ bụ ihe na-enweghị nnukwu ihe ọ pụtara ma ha anabata ya dị ka eziokwu ma ọ bụ na ha anabataghị ya. Ha na-eche na okwukwe ochie ha na omenala ha ezuru ha. Ma Onyenwe anyị, onye zipụrụ ndị nnọchianya ya na ozi maka ụwa, ga-eme ka ndị mmadụ zaa ajụjụ banyere otú ha si emeso okwu ndị ohu ya. Chineke ga-ekpe mmadụ niile ikpe dịka ìhè e gosiri ha si dị, ma o doo ha anya ma ọ bụ na ọ doro ha anya. Ọ bụ ọrụ ha inyocha ya dịka ndị Beria mere. Onyenwe anyị kwuru site n’ọnụ onye amụma Hosea: ‘E bibiri ndị m n’ihi enweghị ihe ọmụma; n’ihi na i jụrụ ihe ọmụma, mụ onwe m ga-ajụkwa gị.’”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

“Uche ndị Beria ekweghị ka mkparị wee mechie ha, ha dịkwa njikere inyocha ma nata eziokwu ndị ndịozi kwusara. Ọ bụrụ na ndị mmadụ nke oge anyị ga-agbaso ihe atụ nke ndị Beria ahụ a ma ama, n’ịna-enyocha Akwụkwọ Nsọ kwa ụbọchị, na n’ịtụnyere ozi e wetara ha na ihe e dere n’ime ya, a ga-enwe puku puku ndị na-eguzosi ike n’iwu Chineke ebe e nwere naanị otu taa. Ma ọtụtụ ndị na-ekwupụta na ha hụrụ Chineke n’anya enweghị ọchịchọ isi n’ihe njehie gbanwee bịa n’eziokwu, ha na-araparakwa n’akụkọ ụgha ndị na-atọ ụtọ nke ụbọchị ikpeazụ. Njehie na-eme ka uche kpuru ìsì ma na-eduga mmadụ n’ebe Chineke nọ; ma eziokwu na-enye uche ìhè, na mkpụrụ obi ndụ.” Sketches from the Life of Paul, 87, 88.