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# The Book of Daniel - Number Seventeen

Akwụkwọ Daniel—Nọmba Iri na Asaa

Prophetic Connections: Nebuchadnezzar’s Golden Image and the Sunday Law

Njikọ Amụma: Onyinyo Ọlaedo Nebukadneza na Iwu Sọnde

Author

Jeff Pippenger

Published

December 12, 2023

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Sister White often identifies the golden image on the plain of Dura as the Sunday law.

Nwanneanyị White na-akọwakarị ihe oyiyi ọlaedo nke dị n’ọhịa Dura dịka iwu ụbọchị Sọnde.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> “E guzobewo sabbath arụsị, dị ka e guzobere oyiyi ọlaedo ahụ n’ala dị larịị nke Dura. Ma dịka Nebukadneza, eze Babilọn, nyere iwu na a ga-egbu ndị nile na-agaghị akpọ isiala ma fee oyiyi a ofufe, otu a ka a ga-ekwusa na a ga-ata ndị nile na-agaghị asọpụrụ usoro Sọnde ahụhụ site n’ịtụ ha mkpọrọ na ọnwụ. N’ụzọ dị otu a ka a na-azọpịa Sabbath nke Onyenwe anyị n’okpuru ụkwụ. Ma Onyenwe anyị ekwupụtawo, ‘Ahụhụ ga-adịrị ndị na-enye iwu ajọ omume, na ndị na-ede ibu arọ nke ha kpebiri’ [Aịsaịa 10:1]. [Zefanaịa 1:14–18; 2:1–3, e hotara.]” Manuscript Releases, olu nke 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

N’akụkụ edemede a pụrụ iche, Nwanyị White na-ezo aka n’akwụkwọ Zefanaịa, ma site n’ime nke a, ọ na-agbakwunye na njikọ amụma nke Daniel isi nke abụọ na isi nke atọ. Zefanaịa na-akọwa na ndị nke Chineke ga-ezukọta ọnụ tupu iwu ahụ apụta. Ọ na-akọwakwa ozi opì, nke bụ akara nke ozi ịdọ aka ná ntị a na-eche ihu megide obodo dị iche iche (States) na ụlọ elu (Churches). Ọ na-akọwa nzukọ, nke bụ akụkụ nke “ugboro asaa,” nke na-eme mgbe a na-ekpe ekpere Levitikọs iri abụọ na isii. Ọ na-akọwakwa “mba a na-achọghị,” n’otu oge ahụ ka ọ na-emesi mbata nke ikpe nchịkwa Chineke ike, nke na-amalite n’iwu ụbọchị Sọnde ma na-arị elu ruo na Ọbịbịa nke Abụọ nke Kraịst.

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Ihe na-ebute iwu Sọnde ụzọ bụ imepụta oyiyi nke anụ ọhịa ahụ. Imepụta oyiyi nke anụ ọhịa ahụ bụ ule a na-ahụ anya nke na-eche ndị nke Chineke ihu, ndị gafeelarị ule nri na mbụ. Tupu iwu ahụ apụta, nke bụ nke atọ (ule litmus), a na-akpọ ndị nke Chineke, ndị Zefanaịa kọwara dị ka “mba a na-achọghị,” ka ha zukọọ ọnụ. Amụma mbụ nke Ezikiel bụ ozi nke ịchịkọta ọnụ, ma a na-emezu ya naanị n’ime ndị na-amata ọnọdụ ha nke ịgbasasị ma na-ekpe ekpere Levitikọs iri abụọ na isii, dịka Daniel mere, n’isi nke itoolu.

> The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

> Nnukwu ụbọchị nke Onyenwe anyị dị nso, ọ dị nso, ọ na-eme ngwa ngwa nke ukwuu, ọbụna olu ụbọchị nke Onyenwe anyị: onye dike ga-eti mkpu ilu n’ebe ahụ. Ụbọchị ahụ bụ ụbọchị ọnụma, ụbọchị nsogbu na mkpagbu, ụbọchị mbibi na ịla n’iyi, ụbọchị ọchịchịrị na ndò gbara ọchịchịrị, ụbọchị ígwé ojii na nnukwu ọchịchịrị, ụbọchị opi na mkpughe agha megide obodo ndị e wusiri ike, na megide ụlọ elu ndị dị elu. M ga-ewetara mmadụ mkpagbu, ka ha wee na-aga dị ka ndị kpuru ìsì, n’ihi na ha emehiewo megide Onyenwe anyị: a ga-awụsakwa ọbara ha dịka uzuzu, anụ ahụ ha kwa dịka nsị. Ọlaọcha ha ma ọ bụ ọlaedo ha agaghị enwe ike ịzọpụta ha n’ụbọchị ọnụma nke Onyenwe anyị; kama, a ga-ere ala ahụ dum erepịa site n’ọkụ ekworo ya: n’ihi na ọ ga-eme ngwangwa kpochapụ ndị niile bi n’ala ahụ. Kpọkọtanụ onwe unu ọnụ, ee, kpọkọtanụ onwe unu ọnụ, unu mba a na-achọghị; tupu iwu ahụ amịpụta, tupu ụbọchị ahụ gafee dịka igbogbo ọka, tupu iwe dị ọkụ nke Onyenwe anyị abịakwasị unu, tupu ụbọchị ọnụma nke Onyenwe anyị abịakwasị unu. Chọọnụ Onyenwe anyị, unu niile ndị dị umeala n’obi nke ụwa, ndị meworo ikpe ziri ezi ya; chọọnụ ezi omume, chọọnụ ịdị umeala n’obi: o nwere ike ịbụ na a ga-ezo unu n’ụbọchị ọnụma nke Onyenwe anyị. Zefanaịa 1:14–2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

“Nwoke dị ike” n’Akwụkwọ Nsọ bụ nwoke nwere ike, ma ntụaka mbụ banyere “nwoke dị ike” bụ Gideon.

> And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

> Mmụọ-ozi nke Onyenwe anyị bịara, nọdụ n’okpuru osisi oak nke dị n’Ofra, nke bụ nke Joash, onye Abieza; Gideon nwa ya nwoke nọkwa na-azọ ọka wit n’ebe a na-azọ mmanya vaịnị, iji zoo ya n’aka ndị Midian. Mmụọ-ozi nke Onyenwe anyị wee pụta ìhè n’ihu ya, sị ya, Onyenwe anyị nọnyere gị, gị dike dị ukwuu n’agha. Gideon wee sị ya, Biko, onyenwe m, ọ bụrụ na Onyenwe anyị nọnyere anyị, gịnị mere ihe ndị a niile ji dakwasị anyị? òleekwa ebe ọrụ-ebube Ya nile dị, nke nna nna anyị hà kọọrọ anyị, na-asị, Ọ́ bụghị Onyenwe anyị kpọpụtara anyị n’Ijipt? ma ugbu a Onyenwe anyị ahapụwo anyị, nyefee anyị n’aka ndị Midian. Onyenwe anyị wee lekwasị ya anya, sị, Gaa n’ike a i nwere, ị ga-azọpụta Izrel n’aka ndị Midian; ọ̀ bụghị M zitere gị? O wee sị ya, Biko, onyenwe m, gịnị ka m ga-eji zọpụta Izrel? lee, ezinaụlọ m bụ ogbenye n’ime Manase, ma abụ m onye kasị nta n’ụlọ nna m. Onyenwe anyị wee sị ya, N’ezie, M ga-anọnyere gị, ị ga-egbu ndị Midian dị ka otu nwoke. Ndị Ikpe 6:11–16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

N’akwụkwọ Zefanaịa, dike ahụ, onye bụkwa Gideọn, ga-eti mkpu n’obi ilu. Okwu ahụ bụ “eti mkpu” bụ ihe nnọchianya nke Mkpu Etiti Abalị n’ụbọchị ikpeazụ, ma okwu ahụ bụ “ilu” na-anọchi anya iwe ezi omume. Gideọn, ma ọ bụ “dike” nke Zefanaịa, bụ ihe nnọchianya nke ozi Ịlaịja nke nwere ibu ọrụ igosi ndị Chineke mmehie ha, nakwa n’ezie mmehie nke ndị nna ha.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Tikuo mkpu n’olu dara ụda, egbula oge, bulie olu gị elu dị ka opì, gosi ndị m mmehie-ha, na ụlọ Jekọb mmehie nile ha. Aịsaịa 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Ndị amụma niile kwekọrọ n’otu n’ime ụbọchị ikpeazụ, ya mere ozi opi nke Aịsaịa bụkwa “mkpu” nke dike ahụ nke Zefanaịa, onye bụ Gideọn, ha niile na-akọwapụtakwa onye ozi Ịlaịja na ọrụ ya n’ime ụbọchị ikpeazụ. N’Aịsaịa, amaokwu ndị a na-esonụ na-akọwa mmehie ha dị ka ịtụkwasị onwe ha obi n’ụzọ mpako, n’ihi na ha kwenyere na n’eziokwu ha na-efe ma na-ejere Onyenwe anyị ozi.

> Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

> Ma ha na-achọsikwa m kwa ụbọchị, na-enwekwa mmasị ịmata ụzọ m, dị ka mba nke mere ezi omume, nke na-ahapụghịkwa iwu nke Chineke ha: ha na-ajụ m iwu nke ikpe ziri ezi; ha na-enwe mmasị n’ịbịakwute Chineke. Aịsaịa 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

Mkpu ákwá ilu nke dike ahụ bụ ozi nke Mkpu Etiti Abalị, nke gụnyere mkpughe ahụ na Julaị 18, 2020 bụ mmehie mpako e mere megide Onyenwe anyị nke a ghaghị ichegharị na ya ma kwupụta ya. Ihe ndị bụ isi nke ozi nke Mkpu Etiti Abalị bụ ịkpụpụta onyinyo nke anụ ọhịa ahụ, na ikpe sochirinụ nke Islam wetara n’elu United States, ma emesịa n’elu ụwa.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Mgbe ekpere Levitikọs iri abụọ na isii mezuru na njedebe nke ọzara nke ụbọchị atọ na ọkara nke Mkpughe iri na otu, a ga-ekewa ihe dị oké ọnụ ahịa na ihe rụrụ arụ. Ndị amamihe na ndị nzuzu ga-enwe maọbụ ghara inwe mmanụ ọlaedo ahụ, ma n’oge ahụ ha ga-adị ka “otu nwoke” Gideọn. Dị ka Zefanaịa si kwuo, tupu iwu ụbọchị Sọnde ahụ pụta, Gideọn, onye bụ Ịlaịja, onye bụ Ịzikiel, onye bụ dike ahụ, ga-eweta ozi nke Mkpu Etiti Abalị, n’ime njikọ ya na ilu nke igosi ndị Chineke mmehie ha nke isonye n’amụma nke Julaị 18, 2020, na mgbalị ha na-enweghị ezi nkwado ime ka amụma ha doo onwe ya ọcha mgbe ọ dara kpamkpam.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

Zefanaịa na-akọwapụta nchịkọta ọnụ nke ndị Chineke n’ụbọchị ikpeazụ, nke na-ebute ụzọ tupu iwu ụbọchị Sọnde ewere iwu. A na-anọchikwa nchịkọta ọnụ ahụ n’amụma mbụ nke Ezekiel n’isi nke iri atọ na asaa.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Ya mere amụma dị ka e nyere m iwu: ma ka m na-amụma, e wee nwee ụda, ma lee, ịma jijiji; ọkpụkpụ ndị ahụ wee zukọta, ọkpụkpụ ọ bụla n’ebe ọkpụkpụ ibe ya dị. Ma mgbe m lere anya, lee, akwara na anụ ahụ pụtara n’elu ha, akpụkpọ ahụ wee kpuchie ha n’elu: ma ume adịghị n’ime ha. Ezekiel 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

Ezikiel buru amụma gwa ọkpụkpụ ndị akọrọ ahụ nke tọgbọrọ n’okporo ámá obodo ahụ nke Mkpughe isi nke iri na otu, ebe a kpọkwara Onyenwe anyị n’obe. E buru ụzọ kpọkọta ha ọnụ.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Ozu ha nwụrụ anwụ ga-adịkwa n’okporo ámá nke obodo ukwu ahụ, nke a na-akpọ n’ụzọ ime mmụọ Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe. Ndị sitere n’ime ndị mmadụ, na agbụrụ, na asụsụ, na mba dị iche iche ga-elekwa ozu ha nwụrụ anwụ anya ụbọchị atọ na ọkara, ha agaghị ekwekwa ka e lie ozu ha n’ili. Ndị bi n’elu ụwa ga-aṅụrịkwa ọṅụ n’ihi ha, ha ga-eme ememme, ha ga-ezigakwa ibe ha onyinye; n’ihi na ndị amụma abụọ a nyere ndị bi n’elu ụwa ahụhụ. Mkpughe 11:8–10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

A na-achịkọta ha ka ụbọchị atọ na ọkara ahụ na-eru ngwụcha. Ụbọchị atọ na ọkara ahụ na-anọchi anya oge ichere nke Matiu isi nke iri abụọ na ise, ma ọ bụkwa ịgbasasị nke “oge asaa” nke Levitikọs iri abụọ na isii. Ndị a chịkọtara ọnụ bụ ndị a gbasasịrị na mbụ, Zephanaịa na-akọwakwa ha dịka “mba a na-achọghị.” Mba ahụ a na-achọghị bụ ndị ahụ nwụrụ anwụ n’okporo ámá mgbe ụwa ṅụrịrị ọṅụ n’ihi ozu ha, ma a chịkọtara ha ọnụ, mgbe ahụ ha aghọọ mba ahụ bụ ebe isi ọgụ nke ike dragọn nke ụbọchị ikpeazụ na-elekwasị anya, ndị na-ebuli akwụna Taịa elu dịka isi ha.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

> Abụ ma ọ bụ Ọma Asaf. Emechila nkịtị, Chineke: ejidela udo Gị, ekwela kwa ka Ị nọrọ jụụ, O Chineke. N’ihi na, lee, ndị iro Gị na-eme mkpọtụ; ndị kpọrọ Gị asị ewelikwara isi. Ha ji aghụghọ kpaa izu imegide ndị Gị, ha wee gbaa ndụmọdụ imegide ndị nzuzo Gị. Ha sịrị, Bịa, ka anyị bipụ ha ka ha ghara ịbụ mba; ka e ghara icheta aha Izrel ọzọ. N’ihi na ha ewerewo otu obi gbaa ndụmọdụ ọnụ: ha emewo nkwekọrịta imegide Gị. Abụ Ọma 83:1–5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Ebumnuche ha bụ iwere Izrel ime mmụọ nke ụbọchị ikpeazụ tụba ha n’ọkụ ọkụ Nebukadneza. Mgbe ọkpụkpụ ndị nwụrụ anwụ buru ụzọ nụ “olu” Aịsaịa, na-akpọpụta ozi nke Mkpu Etiti Abalị, ha ka nọ n’ọzara nke ụbọchị atọ na ọkara ahụ. Ha aghaghịkwa ịhọrọ ma ha ga-anabata ma ọ bụ jụ Onye Nkasi Obi ahụ Kraịst kwere nkwa iziga, onye na-ekpe ha ikpe n’ihe banyere mmehie ha nke July 18, 2020.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Kasienụ ndị m obi, kasienụ ha obi, ka Chineke unu kwuru. Kwanụ okwu nkasi obi nye Jerusalem, tiekwa ya mkpu, na ọgụ ya emezuola, na a gbagharala ajọ omume ya: n’ihi na ọ natala n’aka Onyenwe anyị okpukpu abụọ n’ihi mmehie ya niile. Olu nke onye na-eti mkpu n’ọzara, Dozienụ ụzọ Onyenwe anyị, mezienụ n’ala ịkpa okporo ụzọ maka Chineke anyị. A ga-ebuli ndagwurugwu ọ bụla elu, a ga-eme ka ugwu ọ bụla na nta ugwu ọ bụla dị ala: a ga-eme ka ebe gbagọrọ agbagọ kwụ ọtọ, a ga-emekwa ka ebe ndị tara tara dị larịị: A ga-ekpughekwa ebube Onyenwe anyị, anụ ahụ niile ga-ahụkwa ya ọnụ: n’ihi na ọnụ Onyenwe anyị ekwuwo ya. Aịzaya 40:1–5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

Akụkụ Akwụkwọ Nsọ nke na-akọwapụta ọrụ nke olu ahụ na-eti mkpu n’ọzara nwere ụfọdụ ozi zuru ezu nke ukwuu. Ozi ya ga-adabere n’elu mkpughe banyere agwa Kraịst, dịka eziokwu ahụ si gosi na a ga-ekpughe “ebube” ahụ, nke bụ agwa Kraịst. Mkpughe nke Jisọs Kraịst nke a na-emeghe akara ya tupu mmechi oge amara bụ mmeghe nke agwa Kraịst dịka a na-anọchi anya ya site n’akụkụ nke agwa Ya nke a na-anọchi anya dị ka Alfa na Omega. A ga-ekpughekwa na agwa Ya bụ “eziokwu.”

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Nkọwa ọzọ bụ na mgbe olu ahụ malitere iti mkpu, ọ ka nọ n’ọzara nke ụbọchị atọ na ọkara, n’ihi na ọ na-eti mkpu n’ọzara. N’amụma, mgbe ọrụ ya malitere, ndị akaebe abụọ ahụ ka nwụrụ anwụ n’okporo ámá nke na-agafe ndagwurugwu Ezekiel. Eziokwu ọzọ kpọmkwem bụ na mgbe olu ahụ malitere ọrụ ya, ụwa dum ga-enwe ohere iru ozi ahụ. Nleba anya ọzọ bụ na e nyere ozi ahụ n’oge nke ụbọchị ikpeazụ mgbe Kraịst na-ehichapụ mmehie nke otu narị na iri anọ na anọ puku ahụ, n’ihi na a gbagharala ajọ omume ha. Eziokwu nwute ahụ nke a na-ekpughekwa “ahịrị n’elu ahịrị,” bụ na naanị ndị na-emezu ihe achọrọ nke ozi-ọma ka ga-anata mgbaghara ahụ a na-arụzu n’akụkọ ihe mere eme ahụ.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Naanị ndị ahụ na-aza arịrịọ ndị metụtara ekpere Levitikọs iri abụọ na isii ka a ga-ehichapụ mmehie ha na mmehie nna ha, n’ihi na ha anabatala “okpukpu abụọ n’ihi mmehie ya niile.” “Aka” Onyenwe anyị nke ejikọtara na mmehie ha na mmehie nna ha bụ akara nke nkụda mmụọ mbụ, ebe Onyenwe anyị jidere aka Ya n’elu njehie nke butere nkụda mmụọ mbụ. N’akụkọ ihe mere eme nke ndị Millerite, aka Ya gbochiri ndị nke Chineke ịhụ eziokwu zoro ezo. Aka Ya n’akụkọ ihe mere eme ahụ nọchiri anya nlekọta nsọ Ya. N’ụbọchị ikpeazụ, aka Ya nọchiri anya ịjụ eziokwu e kpughere ekpughere nke Chineke site n’aka ndị nke Chineke, ma mgbe ahụ aka Ya nọchiri anya ikpe nsọ Ya.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Site n’olu amụma mbụ nke Ịzikiel ka a na-achịkọtakọta ndị nwụrụ anwụ ọnụ, ma ha erubeghị iguzo dịka agha ukwu dị ike. Amụma nke abụọ nke Ịzikiel isi nke iri atọ na asaa na-emezu nke a site n’iweta ume nke si n’ifufe anọ ahụ bịa.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

> Mgbe ahụ, ọ sịrị m, Buo amụma nye ifufe ahụ, buo amụma, nwa nke mmadụ, ma gwa ifufe ahụ, Otu a ka Onye-nwe Chineke kwuru: Si n’ifufe anọ ahụ bịa, O ume, ma kuo n’elu ndị a e gburu egbu, ka ha wee dị ndụ. Ya mere, e buru m amụma dịka o nyere m iwu, ume ahụ abatakwa n’ime ha, ha wee dị ndụ, ma guzo ọtọ n’elu ụkwụ ha, bụrụ ndị agha dị ukwuu nke ukwuu. Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, ọkpụkpụ ndị a bụ ụlọ Israel niile: lee, ha na-ekwu, Ọkpụkpụ anyị akpọnwụwo, olileanya anyị efuwo: e bipụla anyị iche n’akụkụ anyị. Ya mere, buo amụma, gwa ha, Otu a ka Onye-nwe Chineke kwuru; Lee, O ndị m, m ga-emepe ili unu, mee ka unu si n’ili unu pụta, ma kpọbata unu n’ala Israel. Unu ga-amakwa na abụ m Onye-nwe, mgbe m meghere ili unu, O ndị m, ma mee ka unu si n’ili unu pụta, M ga-etinyekwa Mmụọ m n’ime unu, unu ga-adịkwa ndụ, m ga-edobekwa unu n’ala unu: mgbe ahụ ka unu ga-ama na mụ onwe m, Onye-nwe, ekwuwo ya, mekwaa ya, ka Onye-nwe kwuru. Ezekiel 37:9–14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Ume nke ahụ nke amụma Ezikiel ahụ bụ ozi nke ịnọchi akara, n’ihi na ọ na-abịa site n’ifufe anọ ahụ.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Mgbe ihe ndị a gasịrị, ahụrụ m ndị mmụọ ozi anọ ka ha guzo n’akụkụ anọ nke ụwa, na-ejide ifufe anọ nke ụwa, ka ifufe ahụ ghara ife n’elu ụwa, ma ọ bụ n’elu oké osimiri, ma ọ bụ n’elu osisi ọbụla. Ahụkwara m mmụọ ozi ọzọ ka ọ na-arịgo site n’ọwụwa anyanwụ, na-enwe akara nke Chineke dị ndụ: o wee tie mkpu n’olu ukwu kpọkuo ndị mmụọ ozi anọ ahụ, ndị e nyere ike imebi ụwa na oké osimiri, sị, Emerụkwala ụwa, ma ọ bụ oké osimiri, ma ọ bụ osisi ndị ahụ, ruo mgbe anyị ga-akara ndị ohu Chineke anyị akara n’egedege ihu ha. Mkpughe 7:1–3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

Ifufe anọ ahụ si n’ọwụwa anyanwụ bilie, ma n’amụma, Alakụba bụ ma “ifufe ọwụwa anyanwụ” ma “ụmụ nke ọwụwa anyanwụ.” “Ume” nke Ezikiel, nke na-agbanwe ahụ ndị e kpụrọ akpụ n’ụdị ka ha bụrụ “oké agha dị ukwuu nke ukwuu,” bụ ozi ahụ nke na-akàrà otu narị na iri anọ na anọ puku ahụ. Ozi nke ịkàrà nke Mkpughe isi nke asaa si n’ọwụwa anyanwụ bilie. Ozi ahụ bụ ozi nke Mkpu Etiti Abalị, ma Zefanaịa na-akọwa ya dịka opi “mkpu megide obodo ndị e wusiri ike, na megide ụlọ elu ndị dị elu.”

A tower is a symbol of the church.

Ụlọ elu bụ ihe nnọchianya nke ụka.

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

> “N’ilu ahụ, onye nwe ụlọ ahụ nọchiri anya Chineke, ubi vaịn ahụ bụ mba ndị Juu, ogige ahụ kwa bụ iwu nke Chineke nke bụ nchebe ha. Ụlọ elu ahụ bụ ihe nnọchianya nke ụlọ nsọ ahụ.” The Desire of Ages, 597.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Obodo bụ alaeze n’amụma Bible. Ọchịchị Pope bụ “Babilọn,” “obodo ukwu ahụ.” France, ma emesịa United States, bụ “obodo ukwu ahụ,” nke “Sọdọm na Ijipt.” Jerusalem bụ “obodo ukwu ahụ,” nke si n’eluigwe rịdata. Ozi Zefanaịa na-emegide obodo dị iche iche na ụlọ elu, ma ọ bụ na-emegide njikọ ụka na ọchịchị, nke n’ịkọwa ya bụ onyinyo anụ ọhịa ahụ. Nke a bụ ozi “nzuzo” nke Daniel isi nke abụọ.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Tupu ntakịrị oge tupu iwu ụbọchị Sọnde ahụ apụta, ya bụ, ule oyiyi ọlaedo nke Nebukadneza nke dị na Daniel isi nke atọ, ozu ndị nwụrụ anwụ ga-eteta ma gbanwee bụrụ agha dị ike iji kpọsaa ozi ahụ nke na-amata ma na-emegide nrụpụta njikọ nke ụka na steeti, ebe n’otu oge ahụ ọ na-amata na Alakụba bụ ngwá ọrụ nlekọta Chineke nke Ọ na-eji eme ka ikpe Ya bịakwasị ndị na-amanye ofufe ụbọchị Sọnde, dị ka O mere n’akụkọ ihe mere eme gara aga. Ozi ahụ na-amata na mgbe oyiyi ahụ etolitela nke ọma n’uju, ma na-amanye akara nke anụ ọhịa ahụ, a ga-emejuputa ikpe ahụ.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

Ọ dịghị ebe a kpọmkwem tụrụ aka n’ime Daniel isi nke atọ gbasara onyinyo nke anụ ọhịa ahụ nke na-eduga ruo ma ruo n’izu oke ya n’iwu ụbọchị Sọnde, ma ozi nke atọ apụghị ịdị ma e wezụga na nke mbụ na nke abụọ dị, n’ihi na a ga-etinyerịrị Daniel isi nke abụọ n’ikpughe eziokwu ndị ahụ a nọchiri anya ha n’ime Daniel isi nke atọ. “Ihe nzuzo” nke nrọ onyinyo ahụ dị n’isi nke abụọ na-akọwapụta ndị Chineke ka ha na-amata ihe ndụ na ọnwụ pụtara n’onyinyo ahụ nke Nebukadneza, bụ onyinyo nke anụ ọhịa ahụ.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

Ezi uche doro nsọ na-achọ ka, mgbe Nebukadneza kpebiri na ọ ga-eme emume nraranye nye arụsị ọlaedo ya, a ga-ebu ụzọ wuo arụsị ahụ, ndị na-akụkwa egwú ga-adị mkpa ịmụ ma mee ọzụzụ nke egwú ha ga-akpọ n’emume ahụ. A ghaghị inwe nkwadebe tupu oge eruo nke owuwu na-aga n’ihu ruo oge ụfọdụ, ya na igwu ala, itinye ntọala, ịkwado ihe owuwu n’elu ntọala, na ndị ọrụ na-abịa na-alakwa, nkwadebe ahụ bụrụkwa iwulite onyinyo nke nrọ Nebukadneza; ma nganga Nebukadneza kpebiri ime onyinyo nke naanị otu anụ ọhịa, ọ bụghị alaeze niile nke amụma Akwụkwọ Nsọ. Owuwu nke onyinyo ahụ bụ ule ndị nke Chineke ga-agafe tupu oge ebere emechie, na tupu e kaa ha akara, tupu egwú ahụ amalite.

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

Ezi uche edoro nsọ na-amata kwa na Shedrak, Mishak na Abednego abụghị nanị ndị ohu Hibru hụrụ nkwadebe e mere tupu emee emume nraranye nke ihe oyiyi ọlaedo ahụ. Ha bụ naanị ndị Hibru ghọtara ihe nkwadebe ndị ahụ pụtara dị ka ịdọ aka ná ntị gbasara ndụ na ọnwụ, ma mee nkwadebe nke ha n’onwe ha maka nsogbu ahụ na-abịa.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

N’akụkụ okwu sitere n’aka Sister White dị na mbido isiokwu a, ọ bụghị nanị na ọ na-eme ka iwu Zephaniah kwekọọ na oyiyi ọlaedo Nebuchadnezzar na iwu Ụbọchị Sọnde, kama ọ na-akọwapụtakwa iwu ajọ omume nke Aịsaịa.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

> Ahuhu diri ndị ahụ na-enye iwu na-ezighị ezi, na ndị na-ede mmegbu nke ha tụrụ n’iwu; Iji wezuga ndị nọ ná mkpa n’ikpe ziri ezi, na iji napụ ndị ogbenye nke ndị m ikike ha, ka ụmụanyị di ha nwụrụ bụrụ anụrị ha, ka ha wee kwakọrọ ụmụ mgbei! Ma gịnị ka unu ga-eme n’ụbọchị nleta, na n’ime mbibi nke ga-esi n’ebe dị anya bịa? Ònye ka unu ga-agbakwuru maka enyemaka? Òleekwa ebe unu ga-ahapụ ebube unu? Aịzaya 10:1–3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

“Iwu na-ezighị ezi” nke Aịzaya, bụ iwu Sọnde, ma ọ bụ “ụbọchị nleta” na “mbibi,” nye United States, n’ihi na “ndapụ-okwukwe nke mba” na-esochi “mbibi nke mba.” Dị ka Aịzaya si kwuo, n’oge iwu Sọnde, nke bụkwa oyiyi ọlaedo Nebukadneza, “mbibi” ahụ “ga-esi n’ebe dị anya bịa.”

> Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

> Chetaanụ nke a, ma gosi onwe unu dị ka ndị ikom; kpọghachitenụ ya ọzọ n’uche, unu ndị na-emebi iwu. Chetaanụ ihe ndị mbụ nke oge ochie: n’ihi na Abụ m Chineke, ọ dịghịkwa onye ọzọ; Abụ m Chineke, ọ dịghịkwa onye yiri m, Onye na-ekwupụta ọgwụgwụ site na mmalite, na site n’oge gboo ihe ndị a na-emebeghị eme, na-asị, Ndụmọdụ m ga-eguzo, M ga-emekwa ihe niile masịrị m: na-akpọ nnụnụ na-eri anụ site n’ọwụwa anyanwụ, nwoke ahụ nke na-emezu ndụmọdụ m site n’ala dị anya: ee, ekwuwo m ya, M ga-emekwa ka o mezuo; ezubere m ya, M ga-emekwa ya. Geenụ m ntị, unu ndị obi unu siri ike, ndị nọ n’ebe dị anya site n’ezi omume: Ana m eme ka ezi omume m bịaruo nso: ọ gaghị adị anya, nzọpụta m agaghịkwa akwụsị oge: M ga-edobekwa nzọpụta na Zayọn nye Izrel, ebube m. Aịzaya 46:8–13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

Aịzaya tinyere amaokwu a n’ọgwụgwụ oge ichere ahụ, n’ihi na mgbe ahụ “nzọpụta ya agaghi”zi “egbu oge.” Ọ bụ n’ọgwụgwụ ụbọchị atọ na ọkara nke Mkpughe iri na otu. A na-akara njedebe oge ichere ahụ site n’abịbịa ozi nke Mkpu Etiti Abalị, mgbe nnukwu agha Ezikiel biliri guzoro. Mgbe ha biliri guzoro, a na-ebuli ha elu dị ka ọkọlọtọ n’ime isi nke iri na otu nke Mkpughe.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.

> Mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke banyere n’ime ha, ha wee guzoro ọtọ n’ukwu ha; nnukwu egwu wee dakwasị ndị hụrụ ha. Ha wee nụ nnukwu olu sitere n’eluigwe na-asị ha, Rịgonenụ ebe a. Ha wee rigoo n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. N’otu awa ahụ kwa, nnukwu ala ọma jijiji mere, otu ụzọ n’ime iri nke obodo ahụ wee daa, ma n’ala ọma jijiji ahụ e gburu mmadụ puku asaa: ndị fọdụrụnụ wee tụọ egwu, wee nye Chineke nke eluigwe otuto. Ahụhụ nke abụọ agafewo; ma, lee, ahụhụ nke atọ na-abịa ọsọ ọsọ. Mkpughe 11:11–14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

Ndị akaebe abụọ nke Mkpughe iri na otu na-arịgoro n’eluigwe dịka ọkọlọtọ, n’otu awa ahụ ala ọma jijiji ahụ na-eme, nke bụ iwu ụbọchị Sọnde. N’oge ahụ, ma ọ bụ dịka Jọn siri kwuo, “n’oge awa ahụ,” dịka Aịsaịa, isi nke iri anọ na isii, si dị, Chineke na-akpọ “nwoke ahụ” nke na-emezu nzube Ya, onye bụkwa “nnụnụ na-eri anụ sitere n’ọwụwa anyanwụ.” Nnụnụ na-eri anụ ahụ, ya bụ “nwoke ahụ” Chineke ji arụzu nzube Ya, si na “ala dị anya” bịa. N’Aịsaịa isi nke iri, n’oge “iwu na-ezighị ezi” ahụ nke bụ iwu ụbọchị Sọnde, “mbibi” nke United States si “n’ebe dị anya” bịa. “Ọwụwa anyanwụ” bụ ihe nnọchianya nke Islam, n’ihi na n’amụma, a na-akpọ ha ma “ụmụ ọwụwa anyanwụ,” ma “ifufe ọwụwa anyanwụ.” “Nnụnụ” n’amụma bụ okpukpe, dịka e si anọchi anya Babilọn dịka ọnụ ụlọ mkpọrọ jupụtara n’nnụnụ niile na-asọ oyi na ndị na-adịghị ọcha. “Nnụnụ na-eri anụ” ahụ nke si n’ala dị anya nke dị n’ọwụwa anyanwụ abịa, bụ okpukpe Islam.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> O tie mkpu n’olu ike, na-asị, Babulọn ukwu adaala, adaala, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha nke a na-akpọkwa asị. Mkpughe 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

Njikọ okpukpu atọ nke Babilọn nke oge a na-anọchi anya ụdị ọchịchị atọ, ma kwa ụdị okpukpe atọ. Okpukpe nke Mba Ndị Jikọrọ Ọnụ bụ ime mmụọ, okpukpe nke United States bụ Protestantizim dapụrụ n’ezi okwukwe, okpukpe nke poopu bụ Katọlik. A na-anọchi anya nkwenkwe okpukpe ndị ahụ nile mgbe ụfọdụ dịka ụmụnwaanyị, ma kwa dịka nnụnụ. Ọ bụ ike okpukpe na ndọrọ ndọrọ ọchịchị nke Mba Ndị Jikọrọ Ọnụ, nke United States bụ eze bụ isi ya, na-etinye ọchịchị poopu n’ocheeze nke ụwa. N’akwụkwọ Zekaraịa, ọ bụ nnụnụ abụọ na-eguzobe poopu, onyeozi Pọl kpọrọ “onye ajọ omume ahụ” n’akwụkwọ nke abụọ nke Ndị Tesalonaịka.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Mgbe ahụ, mmụọ-ozi ahụ nke na-agwa m okwu pụrụ, sị m, Welie ugbu a anya gị elu, hụkwa ihe a bụ nke na-apụta. M wee sị, Gịnị ka ọ bụ? O wee sị, Nke a bụ efah nke na-apụta. Ọ sịkwa ọzọ, Nke a bụ ọdịdị ha n’elu ụwa niile. Ma, lee, e weliri otu talenti nke ndu; nke a bụkwa nwanyị nke nọ ọdụ n’etiti efah ahụ. O wee sị, Nke a bụ ajọ omume. O wee tụba ya n’etiti efah ahụ; o wee tụbakwa ibu ndu ahụ n’ọnụ ya. Mgbe ahụ, m weliri anya m elu, leekwa, ma, lee, ụmụ nwanyị abụọ bịara apụta, ifufe dịkwa n’akụkụ nku ha; n’ihi na ha nwere nku dị ka nku ụgba; ha wee bulie efah ahụ n’etiti ụwa na eluigwe. Mgbe ahụ, m sịrị mmụọ-ozi ahụ nke na-agwa m okwu, Ebee ka ndị a na-eburu efah ahụ? O wee sị m, Iwuuru ya ụlọ n’ala Shinah: a ga-emekwa ka ọ guzosie ike, debeekwa ya n’ebe ahụ n’elu ntọala nke ya. Zekaraịa 5:5–11.

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

Ẹfa bụ nkata e ji atụ ihe. Ụmụnwaanyị abụọ ndị ahụ na-etinye ẹfa ahụ, ma ọ bụ nkata ahụ ndịisi ụka Papacy nọ n’etiti ya, bụ ụka abụọ. Okpukpe abụọ ga-ewere okpukpe ahụ nke a kọwara n’Akwụkwọ Nsọ dịka “onye ajọ omume ahụ” wee wuo ya ụlọ n’ala Shina. Shina bụ aha ọzọ e ji akpọ Babilọn, ma ụka Katọlik bụ Babilọn ukwu ahụ n’ụbọchị ikpeazụ.

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

Ụmụ nwanyị abụọ ahụ nke “na-eme ka” nwanyị ajọ omume ahụ guzosie ike na Babilọn, nwere “ifufe n’akụkụ nku ha.” Ụmụ nwanyị ahụ bụkwa nnụnụ, n’ihi na ha nwere “nku,” ma ihe ha ji kwado idobe nwanyị ahụ bụ “ifufe” nke Islam, n’ihi na Islam na-eme ka aka mmadụ nile zukọta ọnụ. Nwanyị ahụ e buliri elu, abụrụwo onye e jidere n’ime efah ahụ kemgbe ọnyá ya na-egbu egbu n’afọ 1798, n’ihi na e debere ibu ndu n’ọnụ efah ahụ ọ nọ n’ime ya. Ma mgbe egwu nke emume ofufe Nebukadneza malitere, ụmụ nwanyị abụọ ahụ nke Protestantism si n’ezi okwukwe dapụ na Spiritualism na-ewepụ ibu ndu ahụ, ma bulie isi nke asatọ ahụ, nke sitere na asaa ahụ.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Ka anyị na-abịarukwu nso n’ọgba aghara ikpeazụ, ọ dị oke mkpa nke ukwuu ka nkwekọrịta na ịdị n’otu dịrị n’etiti ndị ngwá ọrụ nke Onyenweanyị. Ụwa juputara n’oké ifufe na agha na esemokwu. Ma n’okpuru otu isi—ike poopu—ndị mmadụ ga-ejikọta onwe ha imegide Chineke n’ime onye nke ndị akaebe Ya. A na-eji nnukwu onye ndapụnara okwukwe ahụ kpọchie njikọ a. Mgbe ọ na-achọ ijikọta ndị ọrụ ya n’ịlụ ọgụ megide eziokwu, ọ ga-arụkwa ọrụ ikewa na ịchụsasị ndị na-akwado ya. Ekwo ekworo, iche ihe ọjọọ n’obi, ikwu okwu ọjọọ, ọ bụ ya na-akpalite ha ka ha mepụta esemokwu na nkewa.” Testimonies, volume 7, 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Njikọ nke ugboro atọ ahụ na-ebuli ndị ụkọchukwu papa elu dịka isi, n’ihi na ha bu n’obi ibibi mba ahụ a na-achọghị.

> For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

> N’ihi na, lee, ndị iro gị na-eme mkpọtụ: ma ndị kpọrọ gị asị ewelitela isi. Ha ewepụtawo ndụmọdụ aghụghọ megide ndị gị, ma gbaa izu megide ndị nzuzo gị. Ha asịwo, Bịanụ, ka anyị bibie ha ka ha ghara ịbụ mba; ka a ghara icheta aha Izrel ọzọ. Abụ Ọma 83:2–4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Nnụnụ pụtara okpukpe, ma “nnụnụ na-eri anụ si n’ọwụwa-anyanwụ” nke Chineke na-akpọ n’“oge awa” nke iwu ụbọchị Sọnde, mgbe a na-ekwusa ozi nke Mkpu Etiti Abalị, bụ Alakụba. Ọ bụ ya mere n’otu awa ahụ ndị nwụrụ anwụ e mere ka ha bilie ji arịgo n’eluigwe dịka ọkọlọtọ, “ahụhụ nke atọ” nke Alakụba ji abịa ngwa ngwa. Nke a bụ ihe kpatara Aịsaịa ji kwuo n’amaokwu nke mbụ nke isi nke iri, “Ahụhụ” diri ndị na-ekpebi iwu ajọ omume. “Ahụhụ” ndị dị na Mkpughe bụ Alakụba, Alakụba bụkwa ikpe nlekọta Chineke, ma ọ bụ ngwáọrụ, ma ọ bụ mkpara (Aịsaịa 10:5) nke Chineke ji ata United States ahụhụ n’ihi ime ka ife ofufe ụbọchị Sọnde bụrụ iwu.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Aịzaya isi nke iri anọ na isii na-akọwapụta “nnụnụ na-eripịapụ ihe si n’ọwụwa anyanwụ” dịka “nwoke ahụ nke na-emezu ndụmọdụ m.” “Nwoke” ahụ bụ Alakụba, a na-akpọkwa ya “si n’ala dị anya,” n’ihi na Chineke “zubere” ikpe United States, ma emesịa ụwa, n’ihi mmejuputa iwu ụbọchị Sọnde, dịka O mere n’oge ndị gara aga na Rom ndị ọgọ mmụọ na opi anọ mbụ, ma mesịa na Rom papal n’opi “Ahụhụ” nke ise na nke isii. Ebumnuche Ya n’Aịzaya isi nke iri anọ na isii bụ ịkpọ “nnụnụ na-eripịapụ ihe si n’ọwụwa anyanwụ,” Ọ na-emekwa ka ndị Ya ndị na-achọ ịghọta ndụmọdụ Ya na ebumnuche Ya mara, sị, “Chetanụ ihe mbụ nke oge ochie: n’ihi na Abụ m Chineke, ọ dịghịkwa onye ọzọ; Abụ m Chineke, ọ dịghịkwa onye dị ka m, Na-ekwupụta ọgwụgwụ site ná mmalite, na site n’oge ochie ihe ndị a na-emebeghị, na-asị, Ndụmọdụ m ga-eguzo, m ga-emekwa ihe ụtọ m nile.”

In verse three Isaiah chapter ten, Isaiah records three important questions:

N’amaokwu nke atọ nke Aịsaịa isi nke iri, Aịsaịa dekọrọ ajụjụ atọ dị mkpa:

> And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

> Gịnịkwa ka unu ga-eme n’ụbọchị nleta, na n’ime mbibi ahụ nke ga-esi n’ebe dị anya bịa? ònye ka unu ga-agbaga ya maka enyemaka? òleekwa ebe unu ga-ahapụ ebube unu? Aịzaya 10:3.

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Ajụjụ ikpeazụ na-egosi na ala ahụ dị ebube na-atụfu ebube ya n’iwu na-adịghị ezi omume. Ebube nke United States bụ Iwu Nchekwube ya, nke a na-agbaji kpamkpam n’iwu ụbọchị Sọnde.

> “And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.

> “Ma Ụkpụrụ-Iwu ahụ na-ekwe ndị mmadụ nkwa ikike nke ịchị onwe ha, site n’itinye ndokwa na ndị nnọchiteanya ndị a họpụtara site na ntuli aka nke ọha ga-eme ma lekọta iwu. E nyekwara nnwere onwe nke okwukwe okpukpe, ebe e kwere ka nwoke ọbụla fee Chineke ofufe dịka ntụziaka nke akọ na uche ya si dị. Ọchịchị ndị mmadụ na Protestantism ghọrọ ụkpụrụ ndị bụ isi nke mba ahụ. Ụkpụrụ ndị a bụ ihe nzuzo nke ike na ọganihu ya.” The Great Controversy, 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

Ọ bụ Iwu Ukwu ahụ nke na-akọwapụta ebube ahụ a hapụrụ n’ájá n’oge iwu ụbọchị ụka.

> “When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

> “Mgbe mba ahụ nke Chineke rụworo ọrụ n’ihi ya n’ụzọ dị ịtụnanya nke ukwuu, nke O meekwaara ka ọta nke Ike Ya nile kpuchie ya, hapụrụ ụkpụrụ Protestant, ma site n’aka ndị omeiwu ya nyere Romanism nkwado na nkwado n’ịkwụsị nnwere onwe nke okpukpe, mgbe ahụ Chineke ga-arụ ọrụ n’ike nke Ya n’ihi ndị Ya bụ ndị eziokwu. A ga-eme ihe ike ọchịchị aka ike nke Rome, ma Kraịst bụ ebe mgbaba anyị.” Testimonies to Ministers, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

N’iwu na-ezighị ezi” nke Aịsaịa, nke bụ iwu Ụka, ebube nke United States apụọla, ọ na-azakwa ozugbo ajụjụ nke abụọ nke Aịsaịa mgbe ọ na-agbaga n’amụma gaa na United Nations, njikọ aka eze iri ahụ nke Mkpughe isi nke iri na asaa, ịchọ enyemaka iji dozie mwakpo Islam nke “Ahụhụ” nke atọ. Ajụjụ mbụ n’ime ajụjụ atọ ahụ na-akọwapụta ọnọdụ mbibi nke iwu Ụka nke na-eme ka United States bido ọrụ ya na-esonụ nke ịmanye ụwa nile ka ọ nabata ngwakọta ụka na ọchịchị, dịka e si nọchite ya anya n’ịdị n’otu nke United Nations na Ụka Katọlik, ebe pope nọ n’aka ọchịchị nke mmekọrịta ahụ na-adịghị nsọ. Ọ na-akpọ mbibi ahụ “ụbọchị nleta.” Eziokwu amụma ndị a niile na-adakọ n’otu na emume nraranye Nebukadnezaara maka ihe oyiyi ọlaedo ahụ.

We will continue chapter three of Daniel in the next article.

Anyị ga-aga n’ihu n’isi nke atọ nke Daniel n’isiokwu na-esonụ.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

> “N’akụkọ ihe mere eme nke Nebukadneza na Belshaza, Chineke na-agwa ndị nke taa okwu. Ikpe ọmụma nke ga-adakwasị ndị bi n’ụwa n’ụbọchị a ga-abụ n’ihi ịjụ ha jụrụ ìhè. Ikpe ọmụma anyị n’ikpe ikpe agaghị esi n’eziokwu ahụ pụta na anyị ebiela n’ime njehie, kama ọ ga-esi n’eziokwu ahụ pụta na anyị elegharala ohere sitere n’Eluigwe anya, bụ ndị e nyere iji chọpụta eziokwu. Ụzọ na ihe enyemaka nile e ji amata eziokwu nke ọma dị n’aka mmadụ niile iru; ma, dị ka eze ahụ na-eme ihe na-atọ ya ụtọ ma na-achọ naanị onwe ya, anyị na-enye ihe ndị na-adọrọ ntị mma, na-atọ anya ụtọ, ma na-enye ire afọ ojuju, nlebara anya karịa ihe ndị na-eme ka uche baa ọgaranya, bụ akụ dị nsọ nke eziokwu. Ọ bụ site n’eziokwu ka anyị pụrụ ịza ajụjụ ukwu ahụ, ‘Gịnị ka m ga-eme ka a zọpụta m?’” Bible Echo, September 17, 1894.

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