The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ ahụ, dị nnọọ ka o si bụrụ eziokwu na Agba Ochie na Agba Ọhụrụ bụ otu akwụkwọ ahụ. Naanị ntakịrị oge tupu oge ebere emechie, a na-emeghe Mkpughe nke Jizọs Kraịst.
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. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Ọ si gwam, Emechila okwu nile nke amụma nke akwụkwọ a akara: n’ihi na oge ahụ adịwo nso. Onye na-adịghị ezi omume, ka ọ nọgide na-adịghị ezi omume: onye rụrụ arụ, ka ọ nọgide na rụrụ arụ: onye ezi omume, ka ọ nọgide na-ezi omume: onye nsọ, ka ọ nọgide na-adị nsọ. Ma, lee, ana m abịa ọsọ ọsọ; ugwo-ọlụ m dịkwa n’aka m, inye onye ọ bụla dị ka ọrụ ya ga-adị. Abụ m Alfa na Omega, mbido na ọgwụgwụ, onye mbụ na onye ikpeazụ. Mkpughe 22:10–13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
“Iwu nke mbụ a kpọrọ aha” nke Akwụkwọ Nsọ, nke gụnyere eziokwu ahụ na a na-egosi njedebe nke ihe site na mmalite nke ihe ahụ, na-eme ka ịdị mkpa nke isi atọ mbụ nke akwụkwọ Daniel pụta ìhè, n’ihi na ha bụ eziokwu mbụ a kpọrọ aha n’ime akwụkwọ ahụ nke bụ akwụkwọ Daniel na Mkpughe. Jizọs bụ Alfa na Omega, ya mere mmalite nke akwụkwọ ahụ nke bụ akwụkwọ Daniel na Mkpughe aghaghị ịnọchite anya eziokwu ahụ a na-emeghe n’oge ọgwụgwụ. Ya mere, n’otu ọkwa, eziokwu ahụ a na-emeghe bụ oziọma ebighị ebi nke ndị mmụọ ozi nke Mkpughe iri na anọ.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Mkpughe nke Jisọs Kraịst nke e webatara n’amaokwu mbụ nke isi nke mbụ nke Mkpughe, bụ ozi a ga-ebuga n’ụlọ-nzukọ ndị ahụ mgbe “oge ahụ adịla nso,” ma oge ahụ nke “dị nso” n’isi nke mbụ nke Mkpughe, ga-abụrịrị otu oge ahụ nke “dị nso,” kpọmkwem tupu oge amara emechie n’isi nke iri abụọ na abụọ nke Mkpughe.
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, igosi ndị ohu ya ihe ndị ga-eme n’oge na-adịghị anya; o wee ziga ya ma mee ka e si n’aka mmụọ-ozi ya gosi ohu ya Jọn: Onye gbara ama banyere okwu Chineke, na banyere àmà Jisọs Kraịst, na banyere ihe niile ọ hụrụ. Ngọzi dịrị onye na-agụ ya, na ndị na-anụ okwu nke amụma a, ma na-edebe ihe ndị e dere n’ime ya: n’ihi na oge ahụ dị nso. Mkpughe 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Ozi nke bụ ozi ikpeazụ, nke a kpọghechara mkpuchi ya ntakịrị tupu oge amara emechie, mgbe “oge ahụ dị nso,” bụ ozi mmiri ozuzo ikpeazụ nke mmụọ-ozi nke abụọ na Mkpu Etiti Abalị. Ọ bụ eziokwu jikọtara ya na “akụkọ ihe mere eme zoro ezo” nke Égbè Elu Asaa ahụ. Ọ bụ mkpughe nke “nke asatọ nke sitere n’ime asaa”, ma eri ọlaedo nke na-akpa mkpughe ndị a niile dị oké ọnụ ahịa ọnụ n’ime uwe mara mma nke ezi omume Kraịst bụ “asaa ugboro,” ahụ “dị oké ọnụ ahịa,” nke Levitikọs iri abụọ na isii. Daniel isi nke mbụ, ma ọzọkwa, Daniel isi nke mbụ ruo nke atọ, bụ ozi ahụ. “Ihe nzuzo” nke isi nke abụọ bụkwa ozi ahụ.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Isi nke mbụ nke Daniel na-anọchi anya ozi mmụọ ozi mbụ ahụ, ma dịka a na-anọchi anya akara ụzọ amụma niile nke ozi ndị mmụọ ozi atọ ahụ n’ozi mmụọ ozi mbụ nke Mkpughe isi nke iri na anọ; otu a kwa ka a na-anọchi anya akara ụzọ amụma niile nke ozi atọ ahụ n’isi nke mbụ nke Daniel. Ihe ndị ahụ bụ usoro ule nke nzọụkwụ atọ, nke, n’isi nke mbụ nke Daniel, na-anọchi anya ule banyere nri, nke ule a na-ahụ anya na-esochi, nke na-eduga n’ule litmus. Isi nke mbụ, mgbe a tụlere ya n’ihe metụtara isi nke abụọ na nke atọ, na-anọchi anya ule banyere nri, isi nke abụọ kwa na-anọchi anya ule a na-ahụ anya, isi nke atọ kwa na-anọchi anya ule litmus. Ozi ndị mmụọ ozi atọ nke Mkpughe iri na anọ, na isi nke mbụ ruo nke atọ nke Daniel, na-enye ndị àmà anọ banyere usoro ule nke nzọụkwụ atọ ahụ.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Isi nke anọ na nke ise nke Daniel na-anọchi anya ahịrị akụkọ amụma nke miri emi nke ukwuu. Ahịrị ahụ nke isi abụọ ahụ mepụtara nwere opekata mpe ahịrị amụma isii dị iche iche. Otu n’ime ahịrị amụma ndị ahụ na-amalite n’afọ 723 BC, ma na-aga n’ihu ruo n’iwu ụbọchị Sọnde. Nke ọzọ n’ime ahịrị isii ahụ na-anọchi anya akụkọ ihe mere eme nke 1798 ruo n’iwu ụbọchị Sọnde, ma n’ime ahịrị ahụ, a na-anọchi anya ahịrị amụma atọ n’otu oge; ahịrị nke anụ ọhịa nke ụwa (United States), emesịa ahịrị nke mpi Protestant nakwa ahịrị nke mpi Republican. Ha niile ọnụ na-eguzobe ahịrị nke ise na mbido ahịrị amụma nke United States. Ahịrị ahụ na-akara mmeghe nke isi nke asaa, nke asatọ na nke itoolu nke Daniel n’afọ 1798. N’ọgwụgwụ ahịrị amụma nke United States, a na-emepụta ahịrị nke isii, nke na-akara mmeghe nke isi nke iri, nke iri na otu na nke iri na abụọ n’afọ 1989.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
A na-akara mmalite nke ahịrị amụma nke anụ ọhịa nke ụwa, dịka e sere ya n’ime Daniel isi nke anọ, site n’akara nke “oge asaa,” a na-akwaakwa njedebe nke ahịrị amụma nke anụ ọhịa nke ụwa akara site n’akara nke “oge asaa.” A na-akwaakwa mmalite na njedebe nke oge akụkọ ihe mere eme nke a na-anọchi anya site n’ịkpọghe isi nke asaa, nke asatọ na nke itoolu akara site n’akara nke “oge asaa.” A na-akwaakwa mmalite na njedebe nke oge akụkọ ihe mere eme nke a na-anọchi anya site n’ịkpọghe Daniel isi nke iri, nke iri na otu, na nke iri na abụọ akara site n’“oge asaa.”
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
Ngwụcha nke oge akụkọ ihe mere eme nke malitere mgbe e meghere Daniel isi nke asaa, nke asatọ na nke itoolu n’“oge ọgwụgwụ” na 1798, bụ 1863. Mbido oge akụkọ ihe mere eme nke malitere mgbe e meghere Daniel isi nke iri, nke iri na otu na nke iri na abụọ n’“oge ọgwụgwụ” bụ 1989. Site na 1863 ruo 1989 hà bụ otu narị afọ iri abụọ na isii. Otu narị afọ iri abụọ na isii bụ otu ụzọ n’ụzọ iri, ma ọ bụ otù uzọ-n’iri, nke otu puku afọ abụọ na narị isii. Ya mere, ọnụọgụgụ otu narị afọ iri abụọ na isii bụ ihe nnọchianya nke otu puku afọ abụọ na narị isii ahụ, nke na-anọchi anya “ọzara,” nke n’aka nke ọzọ bụkwa ihe nnọchianya nke puku afọ abụọ na narị ise na iri abụọ na afọ nke “oge asaa.”
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Eziokwu a na-egosi na n’akụkọ ihe mere eme nke anụ ọhịa nke ụwa, n’ọrụ mmegharị nke mmụọ ozi mbụ na mmalite, ma emesia n’ọrụ mmegharị nke mmụọ ozi nke atọ na njedebe, a na-akara ha abụọ n’mmalite ha na njedebe ha akara site na “oge asaa.” Ọzọkwa, oge ahụ dị n’etiti mmegharị abụọ ahụ nke na-ejikọta ha ọnụ ka a na-anọchikwa anya ya site na “oge asaa.”
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
Enweghị itinye n’ọrụ usoro Akwụkwọ Nsọ nke “akara n’elu akara,” ụdị mkpughe a agaghị ekwe omume ịhụ ma ọ bụ ịghọta, n’ihi na ma e wezụga usoro ahụ, a pụrụ inye otu onye a kụziiri nke ọma n’ọrụ nka nke nkà mmụta okpukpe akwụkwọ e mechiri emechi, ma mesịa jụọ ya ka ọ kọwaa ihe akwụkwọ ahụ e mechiri emechi pụtara. Mpako nke echiche ya ga-eduba ya igosi na a pụghị ịghọta akwụkwọ ahụ e mechiri emechi, n’ihi na e mechiri ya emechi. Mgbe ahụ, i nwere ike were akwụkwọ ahụ e mechiri emechi nye otu n’ime igwe atụrụ ahụ nke onye ahụ a mụbara amamihe na-achịkwa ma mee ka ha ghara ịmụ nwa, ma igwe atụrụ ahụ nke meworo onwe ya ka ọ dịrị ya mma iri nri n’elu efere ifo nke onye ọkà mmụta okpukpe ahụ, ga-ajụ itinye akwụkwọ ahụ e mechiri emechi n’ọrụ, n’ihi na ha maara nke ọma na ọ bụ naanị ndị bụ ndị òtù Sanhedrin nkà mmụta okpukpe ka e họpụtara ikpebi ihe eziokwu bụ.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“‘Kwụsienụ onwe unu, ka i ju unu anya; tienụ mkpu, bekwa ákwá; ha aṅụwo mmanya, ma ọ bụghị site na mmanya; ha na-atụgharị atụgharị; ma ọ bụghị site na ihe ọṅụṅụ na-egbu egbu. N’ihi na Jehova awụkwasịwo unu mmụọ nke ụra miri emi, mechiwokwa anya unu; ndị amụma na ndị na-achị unu, ndị ọhụ ụzọ, ka O kpuchiworo. Ọhụ nile aghọwo-kwa-ra unu dị ka okwu nke akwụkwọ e mechiri emechi, nke mmadụ na-enyefe onye gụrụ akwụkwọ, sị, Biko, gụọ nke a; ọ sị, Apụghị m ịgụ ya, n’ihi na e mechiri ya emechi.’”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
“‘N’ihi ya mere Onye-nwe-anyị ji kwuo, N’ihi na ndị a na-eji ọnụ ha abịakwute m nso, na-eji egbugbere ọnụ ha asọpụrụ m, ma ha ewedala obi ha n’ebe m nọ anya, na egwu ha na-atụ m bụ nke a kụziri ha site n’iwu ụmụ mmadụ; ya mere, lee, aga m aga n’ihu ime ọrụ dị ịtụnanya, ee, ihe ebube; n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche ha ga-ezokwa ezo. Ahụhụ ga-adịrị ndị ahụ na-egwupụta omimi iji zoo ndụmọdụ ha n’ebe Onye-nwe-anyị nọ, ndị ọrụ ha nọkwa n’ọchịchịrị, ha na-asị, Ònye na-ahụ anyị, ònye makwaara anyị? N’ezie, a ga-ewere ịtụgharị unu ihe n’isi-ala-azụ ka ọ bụ naanị ụrọ onye na-akpụ ite; n’ihi na ọrụ ahụ ọ ga-asị banyere onye mere ya, Ọ meghị m? ma ọ bụ ihe ahụ e kpụrụ ọ ga-asị banyere onye kpụrụ ya, O nweghị nghọta?’”
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“A ga-emezu okwu ọ bụla nke a. E nwere ndị na-adịghị eme ka obi ha dị umeala n’ihu Chineke, ndị na-agaghịkwa eje ije n’ezi omume. Ha na-ezo ezi ebumnobi ha, ma na-anọgide n’ime mmekọrịta na mmụọ ozi ahụ dara ada, onye hụrụ ụgha n’anya ma na-eme ya. Onye iro na-etinye mmụọ n’ime ndị mmadụ ọ pụrụ iji duhie ndị nọ n’ọchịchịrị n’akụkụ ụfọdụ. Ụfọdụ na-amalite ijupụta n’ọchịchịrị nke juru ebe niile, ma na-ewepụ eziokwu ka ha nabata njehie. Ụbọchị amụma rụtụrụ aka eruola. A naghị aghọta Jisọs Kraịst. Jisọs Kraịst bụụrụ ha akụkọ ifo. N’oge a nke akụkọ ụwa, ọtụtụ na-eme omume dị ka ndị mmanya na-egbu. ‘Kwụsienụ onwe unu, juokwa anya; tie mkpu, tiakwa mkpu; ha na-egbu mmanya, ma ọ bụghị site na mmanya; ha na-ama jijiji, ma ọ bụghị site na ihe ọṅụṅụ na-egbu egbu. N’ihi na Jehova awụsawo n’elu unu mmụọ nke ụra miri emi, ma emechiela anya unu. Ndị amụma na ndị na-achị unu, ndị ọhụ ụzọ, ka O kpuchiworo.’ Ịṅụbiga mmanya nke mmụọ dị n’elu ọtụtụ ndị na-eche na ha bụ ndị ahụ a ga-ebuli elu. Okwukwe okpukpe ha dị nnọọ ka e si kọwaa ya n’Akwụkwọ Nsọ a. N’okpuru mmetụta ya, ha enweghị ike ịga n’ụzọ kwụ ọtọ. Ha na-eme ụzọ gbagọrọ agbagọ n’omume ndụ ha. Otu, e mesịa ọzọ, ha na-ama jijiji n’ihu na azụ. Onye-nwe na-ele ha anya n’oké ebere. Ụzọ nke eziokwu ka ha amaghị. Ha bụ ndị na-akpa aghụghọ n’aha sayensị, ma ndị ahụ pụrụ inyere aka, ndị kwesịkwara inyere aka, n’ihi ịhụ anya nke mmụọ doro anya, bụkwa onwe ha ka e duhieworo, ma ha na-akwado ọrụ ọjọọ.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Ọganihu ndị a nke ụbọchị ikpeazụ ndị a ga-adịghịkwa anya bụrụ ndị e kpebiri n’ezie. Mgbe e kpughere aghụghọ ndị a nke ime mmụọ ka ha bụrụ ihe ha bụ n’ezie,—ọrụ nzuzo nke mmụọ ọjọọ,—ndị sonyere n’ime ha ga-adị ka ndị mmadụ uche ha furu efu.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘N’ihi ya, Onye-nwe-anyị kwuru, N’ihi na ndị a na-abịakwute m n’ọnụ ha, ma jiri egbugbere ọnụ ha sọpụrụ m, ma ha emeela ka obi ha dịrị m anya, egwu ha na-atụkwa m bụ ihe a kuziri site n’iwu mmadụ; ya mere, lee, aga m eme n’etiti ndị a ọrụ dị ịtụnanya, ee, ọrụ dị ịtụnanya na ihe ebube; n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche n’etiti ha ga-ezokwa. Ahụhụ ga-adịrị ndị na-achọsi ike izochie ndụmọdụ ha n’ime omimi n’ihu Onye-nwe-anyị, ndị ọrụ ha nọkwa n’ọchịchịrị, ha na-asịkwa, Ònye na-ahụ anyị? Ònye makwaara anyị? N’ezie, ntụgharị unu nke ihe n’azụ n’ihu ka a ga-ewere dịka ụrọ onye na-akpụ ite; n’ihi na ọ̀ ga-ekwe omume ka ihe e kere eke gwa onye kere ya, Ọ meghị m? Ma ọ bụ ka ihe a kpụrụ gwa onye kpara ya, O nweghị nghọta?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“A na-egosi m na n’ime ahụmahụ anyị, anyị anọwo, ma ka na-ezute, ọnọdụ a kpọmkwem. Ụmụ mmadụ ndị natara nnukwu ìhè na ohere ndị dị ebube anabatala okwu ndị ndú ndị na-eche onwe ha na ha maara ihe, ndị Jehova gọziri ma meere amara nke ukwuu, ma ndị wepụrụ onwe ha n’aka Chineke, tinyekwa onwe ha n’usoro ndị iro. A ga-eji aghụghọ ndị yiri eziokwu juputa ụwa. Otu uche mmadụ, mgbe ọ nabatara aghụghọ ndị a, ga-emetụta uche ụmụ mmadụ ndị ọzọ, ndị nọwo na-atụgharị ihe-àmà dị oké ọnụ ahịa nke eziokwu Chineke ka ọ bụrụ ụgha. Ndị a ka ndị mmụọ ozi dara ada ga-eduhie, mgbe ha kwesiri ịbụ ndị nche kwesịrị ntụkwasị obi, na-eche mkpụrụ obi nche, dịka ndị ga-enye akụkọ. Ha edobela ngwá agha ha ji alụ ọgụ ala, ma etinyela ntị n’aka mmụọ ndị na-eduhie mmadụ. Ha na-eme ka ndụmọdụ Chineke ghara ịdị irè, ma na-ewepụ ịdọ aka ná ntị ya na ịba mba ya n’akụkụ; n’ezie, ha nọ n’akụkụ Setan, na-ege ntị n’aka mmụọ ndị na-eduhie mmadụ na nkuzi ndị mmụọ ọjọọ.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Ịṅụbiga mmanya ime mmụọ ókè adịkwala ugbu a n’ahụ mmadụ, bụ ndị na-ekwesịghị ịma jijiji dịka ndị nọ n’okpuru mmetụta nke mmanya na-egbu egbu. Mpụ na omume na-adịghị n’usoro, aghụghọ, nduhie, na ime ihe n’enweghị ezi omume jupụtara ụwa, dịka ozizi nke onye ndu ahụ nke nupụrụ isi n’ụlọikpe nke eluigwe si dị.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“A ga-emeghachi akụkọ ihe mere eme. Enwere m ike ịkọwapụta ihe ga-adị n’ọdịnihu dị nso, ma oge erubeghị. Ụdị ndị nwụrụ anwụ ga-apụta, site n’ọrụ aghụghọ amamihe nke Setan, ọtụtụ ga-ejikọkwa onwe ha na onye ahụ nke hụrụ ụgha n’anya ma na-emekwa ya. Ana m adọ ndị anyị aka ná ntị na, n’etiti anyị n’onwe anyị, ụfọdụ ga-esi n’okwukwe pụọ, gee ntị n’mmụọ ndị na-eduhie eduhie na ozizi ndị mmụọ ọjọọ; sitekwa n’aka ha ka a ga-ekwujọ eziokwu.” Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Daniel isi nke mbụ, nke na-anọchite ozi nke mmụọ-ozi mbụ nke Mkpughe iri na anọ, kwekọrọ na akụkọ mmalite nke anụ ọhịa nke ụwa. Daniel isi nke mbụ, nke abụọ na nke atọ, nke na-anọchite ozi nke mmụọ-ozi atọ nile dị na Mkpughe iri na anọ, kwekọrọ na njedebe nke United States. Nebukadneza na-anọchite akụkọ nke mmụọ-ozi mbụ, na isi mbụ nke Daniel. Belshaza na-anọchite akụkọ nke mmụọ-ozi nke atọ, na isi atọ mbụ nke Daniel.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Nye onye na-achị Babilọn nke ikpeazụ, dị ka ọ bịakwutere nke mbụ ya n’ụdị ihe nnọchianya, ka mkpebi nke Onye Nche nke eluigwe bịakwutere: ‘Eze,… a gwala gị ya; e wepụrụla alaeze ahụ n’aka gị.’ Daniel 4:31.” Prophets and Kings, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Anyị ga-aga n’ihu n’ịmụ Nebukadneza na Belshaza n’isiokwu na-esonụ.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
“Belshaza, n’ịtụnanya nke ihe nnọchianya a nke ike Chineke, nke na-egosi na ha nwere onye àmà, ọ bụ ezie na ha amaghị ya, enwewo nnukwu ohere ịmata ọrụ nile nke Chineke dị ndụ, na ike Ya, na ime uche Ya. E nyere ya ohere nke nnukwu ìhè. A dọọla nna nna ya, Nebukadneza, aka ná ntị banyere ihe ize ndụ ya n’ichefu Chineke na n’ịkpọ onwe ya otuto. Belshaza maara banyere ịchụpụ ya n’etiti mmadụ, na mkpakọrịta ya na anụ ọhịa nke ubi; ma eziokwu ndị a, nke kwesịrị ịbụ ihe mmụta nye ya, o leghaara ha anya, dị ka a ga-asị na ha emebeghị eme; o wee gaa n’ihu na-emeghachi mmehie nke nna nna ya. O tụrụ egwu ime mpụ ndị wetara ikpe Chineke n’ahụ Nebukadneza. A mara ya ikpe, ọ bụghị naanị n’ihi na ya onwe ya nọ na-eme ihe ọjọọ, kama n’ihi na o jirighị ohere na ikike ndị ahụ, nke, ma a zụlite ha, gaara eme ka ọ bụrụ onye ziri ezi.” Testimonies to Ministers, 436.