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# The Book of Daniel - Number Thirty-Three

Akwụkwọ Daniel — Nọmba Iri Atọ na Atọ

The “Seal” of God Impressed at the Sunday Law Decree: A Prophetic Analysis of Daniel Chapter 6

“Akara‑akara” nke Chineke Edekwasịrị N’oge Iwu Ụbọchị Ụka: Nnyocha Amụma banyere Daniel Isi nke 6

Author

Jeff Pippenger

Published

December 28, 2023

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The “seal” of God that can be seen, is impressed at the Sunday law decree.

“Akara” nke Chineke nke a pụrụ ịhụ, ka a na-apị n’oge iwu ụbọchị Sọnde.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Ọ dịghị onye ọbụla n’ime anyị ga-anata akara nke Chineke ma ọ bụrụ na e nwere ọbụna otu ntùpọ ma ọ bụ otu unyi n’àgwà anyị. E hapụrụ ya n’aka anyị ka anyị dozie ntụpọ dị n’àgwà anyị, ka anyị sachapụ ụlọ nsọ nke mkpụrụobi site n’ihe ọ bụla na-emerụ ya. Mgbe ahụ ka mmiri ozuzo nke ikpeazụ ga-adakwasị anyị, dịka mmiri ozuzo mbụ dakwasịrị ndị na-eso ụzọ Kraịst n’Ụbọchị Pentikọst....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Gịnị ka unu na-eme, ụmụnna, n’ọrụ ukwu a nke nkwadebe? Ndị ahụ na-ejikọta onwe ha na ụwa na-anata ụkpụrụ ọdịdị nke ụwa ma na-akwadebe maka akara nke anụ ọhịa ahụ. Ndị ahụ na-enweghi ntụkwasị obi n’onwe ha, ndị na-eweda onwe ha ala n’ihu Chineke ma na-eme ka mkpụrụ obi ha dị ọcha site n’irube isi n’eziokwu—ndị a na-anata ụkpụrụ ọdịdị nke eluigwe ma na-akwadebe maka akara nke Chineke n’egedege ihu ha. Mgbe iwu ahụ ga-apụta ma tinye akara ahụ, agwa ha ga-anọgide dị ọcha, na-enweghị ntụpọ, ruo mgbe ebighị ebi.” Testimonies, volume 5, 214, 216.

Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.

Daniel natara akara nke a pụrụ ịhụ anya mgbe a tụbara ya n’olulu ọdụm; ya mere, isiakwụkwọ ahụ na-anọchi anya iwu eze nke ụbọchị Sọnde.

> Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.

> Mgbe ahụ, ndị ikom a zukọrọ n’ihu eze, sị eze, Mara, O eze, na iwu ndị Midia na ndị Peasia bụ nke a: na ọ dịghị ihe eze nyere n’iwu ma ọ bụ ukpuru eze guzobere a pụrụ ịgbanwe. Mgbe ahụ, eze nyere iwu, ha wee kpọta Daniel, tụba ya n’olulu ọdụm. Ugbu a, eze kwuru, sị Daniel, Chineke gị, onye ị na-ejere ozi mgbe niile, Ya ga-anapụta gị. E wee weta nkume, dobe ya n’ọnụ olulu ahụ; eze werekwa akara aka ya, na akara aka nke ndị-isi ya kaa ya akara; ka e wee ghara ịgbanwe nzube ahụ banyere Daniel. Daniel 6:15–17.

The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.

Akụkọ ahụ akwụsịghị n'ebe ahụ, ma ọ na-ejedebe ebe ọ malitere. Ahịrị nke Daniel isi nke isii na-egosi njikọ ahụ nke ndị eze nta otu narị na iri abụọ duuru n’ụzọ bụ isi, tinyere ndị isi ala abụọ ndị ọzọ dị ala, ma o so kwa ndị ndụmọdụ, ndị isi agha, na ndị gọvanọ. E hiwere njikọ akụkụ-ise ahụ iji duhie eze ka o wee kpagbuo Daniel. Akụkọ ahụ na-ejedebe na ikpe ha, n’ihi na ha na-anọchi anya ikpe pụrụ iche nke na-eme n’oge iwu Sunday; ikpe nke a na-adịghị eduzi megide ndị na-anọchi anya Daniel ma ọ bụ eze, kama megide ndị ahụ duhiri eze.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Eze wee nye iwu, ha wee kpọta ndị ikom ahụ boro Daniel ebubo, wee tụba ha n’olulu ọdụm, ha onwe ha, ụmụ ha, na ndị nwunye ha; ọdụm ndị ahụ wee merie ha, wee nyajie ọkpụkpụ ha niile n’iberibe tupu ha eruo ala olulu ahụ. Daniel 6:24.

In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.

N’ọnọdụ amụma, ọ bụ mgbe niile ụka ka na-eduhie ọchịchị, ma isi nke isii na-akọwapụta aghụghọ e mere megide eze. Mgbe Ehab hụchara nnukwu ngosipụta nke ike Chineke n’Ugwu Kamel, Ịlaịja duru ya site n’ime mmiri ozuzo laghachi n’ebe Jezebel nọ. Ehab enweghị ihe kpatara ya ga-eji chee na Jezebel agaghị enwe mmetụta site n’akaebe dị ike nke ike Chineke, ma e duhiela Ehab banyere ịkpọasị miri emi Jezebel kpọrọ Ịlaịja nke gbanyesiri mkpọrọgwụ ike. Akụkọ banyere Ịlaịja n’ịlụso Ehab na Jezebel ọgụ na-emegharịkwa ọzọ n’akụkọ banyere Jọn Onye Na-eme Baptizim (onye bụ Ịlaịja), na Herọd na Herodias.

When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.

Mgbe n’ụbọchị ọmụmụ ya, Herọd, onye mmanya na-egbu, kwere Salaume, (ada Herọdias), ọkara alaeze ya, ọ tụrụ anya na Herọdias ga-achọ isi Jọn. A na-eduhie ndị eze, ma ọ bụrụ Ehab, Herọd ma ọ bụ Daraiọs, site n’aka nwanyị na-adịghị ọcha site n’ịgba egwú nke ndị amụma ụgha Jezebel, ma ọ bụ ịgba egwú nke ada Herọdias, ma ọ bụ njikọ mmadụ ise ahụ n’akụkọ Daniel. A ghọgbukwara Paịlet site n’aka ndị nchụàjà rụrụ arụ, ndị nọchiri anya “chọọchị” ndị Juu, ma chọọchị na-anọchi anya nwanyị.

The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.

Nduhie bụ otu n’ime njirimara nke ndabere amụma, ma Alakụba nke Ahụhụ nke atọ bụ ụgha a na-eji aghọgbu Mba Ndị Dị n’Otu n’ụbọchị ikpeazụ site n’egwu. A kọwaworị ma “nduhie” ahụ ma “ụgha” nke na-emepụta nduhie ahụ n’Okwu amụma nke Chineke. A kọwaworị ọrụ Alakụba, na papasi ịghọ isi nke asatọ n’ime isi asaa ahụ, dịka akụkụ nke ozi ahụ a kpughere n’ụbọchị ikpeazụ, nke bụ Mkpughe nke Jisọs Kraịst. Ya mere, ikpughe nduhie nke Dairọs na Daniel isi nke isii bụ akụkụ nke ozi nke mejupụtara ozi nke Mkpu Etiti Abalị. Nduhie ahụ bụ ihe mejupụtara nke na-agwọ kpamkpam ọnya na-egbu egbu ahụ, si otú a kpọliteghachi papasi dịka alaeze nke asatọ na nke ikpeazụ. N’ime nduhie Dairọs, ndị isi ọchịchị abụọ ahụ dapụrụ n’ezi okwukwe na ndị isi otu narị na iri abụọ ahụ bụ ndị nnọchianya nke njikọ aghụghọ ahụ, ndị e ji Daniel tụnyere.

One hundred and twenty is a symbol of God’s disciples at Pentecost.

Otu narị na iri abụọ bụ akara nke ndị na-eso ụzọ Chineke n’oge Pentikọst.

> And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.

> N’ụbọchị ndị ahụ, Pita biliri n’etiti ndị na-eso ụzọ, sị, (ọnụọgụgụ aha ndị ahụ niile dị ihe dị ka otu narị na iri abụọ.) Ọrụ Ndịozi 1:15.

Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.

Pentikọst na-anọchi anya iwu ụbọchị Sọnde mgbe a na-etinye akara ahụ, ndịkwa isi narị na iri abụọ ndị ghọgburu Dairọs bụ ihe nnọchianya nke ụkọchukwu ụgha n’oge iwu ụbọchị Sọnde. A na-egosi òtù abụọ nke ndị na-aghọgbu eze ahụ site n’aka ndị isi ọchịchị abụọ ndị dapụụrụ okwukwe na ndị isi narị na iri abụọ ndị dapụụrụ okwukwe. A na-agụ ndị isi ọchịchị abụọ ahụ n’otu na Daniel, onye bụ onye amụma. Òtù abụọ ahụ na-aghọgbu Dairọs na-anọchi anya otu ìgwè ndị amụma ụgha na otu ìgwè ndị nchụàjà ndị emerụrụ emerụ.

> Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.

> Ahuhu diri ndị ọzụzụ atụrụ ahụ bụ ndị na-ebibi ma na-achụsasị atụrụ nke ebe ịta nri m! ka Onyenwe anyị kwuru. Ya mere otu a ka Onyenwe anyị, Chineke nke Izrel, kwuru megide ndị ọzụzụ atụrụ ahụ bụ ndị na-azụ ndị m; Unu achụsasịla ìgwè atụrụ m, chụpụkwa ha, unu agaghịkwa eletara ha anya: lee, M ga-eleta unu ajọ omume nke omume unu, ka Onyenwe anyị kwuru. M ga-achịkọtakwa ndị fọdụrụ n’ìgwè atụrụ m n’ala niile ebe M chụpụrụ ha, M ga-emekwa ka ha laghachi n’ogige ha; ha ga-amị mkpụrụ, baakwa ụba. M ga-edokwa ndị ọzụzụ atụrụ n’elu ha, ndị ga-azụ ha: ha agaghị atụkwa egwu ọzọ, ha agaghịkwa ada mba, ọ dịghịkwa onye ga-efu n’etiti ha, ka Onyenwe anyị kwuru. Lee, ụbọchị na-abịa, ka Onyenwe anyị kwuru, mgbe M ga-ebulitere Devid Alaka ezi omume, Eze ga-achịkwa ma nwee ọganihu, meekwa ikpe na ezi omume n’ụwa. N’ụbọchị ya Juda ga-azọpụta, Izrel ga-ebikwa n’udo: nke a bụkwa aha a ga-akpọ ya, ONYENWE ANYỊ BỤ EZIOKWU ANYỊ. Ya mere, lee, ụbọchị na-abịa, ka Onyenwe anyị kwuru, mgbe ha agakwaghị asị, Onyenwe anyị dị ndụ, onye duputara ụmụ Izrel n’ala Ijipt; kama, Onyenwe anyị dị ndụ, onye duputara, durukwa mkpụrụ nke ụlọ Izrel n’ala ugwu, nakwa n’ala niile ebe M chụpụrụ ha; ha ga-ebikwa n’ala nke ha. Obi m nke dị n’ime m agbajiela n’ihi ndị amụma; ọkpụkpụ m niile na-ama jijiji; adị m ka nwoke mmanya na-egbu, dịkwa ka nwoke mmanya meriri, n’ihi Onyenwe anyị, na n’ihi okwu nke ịdị nsọ Ya. N’ihi na ala ahụ jupụtara n’ndị na-akwa iko; n’ihi iyi ọnụ ka ala ahụ na-eru uju; ebe mara mma nke ọzara akpọnwụla, ụzọ ha bụkwa ajọ ụzọ, ike ha adịghịkwa n’ezi ụzọ. N’ihi na ma onye amụma ma onye nchụàjà bụ ndị rụrụ arụ; ee, ọbụna n’ụlọ m ka M hụrụ ajọ omume ha, ka Onyenwe anyị kwuru. N’ihi nke a, ụzọ ha ga-adịrị ha ka ụzọ na-amị amị n’ọchịchịrị: a ga-achụ ha, ha adakwa n’ime ya: n’ihi na M ga-ewetara ha ihe ọjọọ, ọbụna afọ nleta ha, ka Onyenwe anyị kwuru. Jeremiah 23:1–12.

Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.

“Afọ nleta” nke Jeremaya bụ ikpe nke ndị nkata ahụ bụ́ ndị ghọgburu Darius. Ikpe a na-ekpe ndị amụma ụgha na ndị nchụàjà bụ isiokwu nke Okwu amụma ahụ. Ma dị nnọọ ka nchụàjà rere ure duru ma ghọgbuo ndị ọchịchị Rom imegide Kraịst, nkata ahụ dị na Daniel isi nke isii na-ekwu maka eziokwu amụma ahụ kpọmkwem.

The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.

Ahịrị amụma nke isi nke ise nke Daniel na-egosipụta ikpe nchịkwa e mepụtara megide mpi Republican na mba United States n’iwu Sọnde. A na-emezu ikpe ahụ site n’Islam nke Ahụhụ nke atọ, nke sị n’ụzọ nzuzo banye n’alaeze ahụ site n’akụkụ mgbidi ndịda a na-echeghị nche. Ahịrị iwu Sọnde dị n’isi nke atọ nke Daniel na-akọwapụta ndị Chineke ka a na-ebuli elu dị ka ọkọlọtọ nye ụwa dum n’oge ahụ kpọmkwem. Isi nke isii na-elekwasị anya n’ikpe e mere megide ndị amụma ụgha n’otu akụkọ ihe mere eme ahụ kpọmkwem.

At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.

N’iwu Sọnde na United States, mpi Protestant nke dapụụrụ n’okwukwe mejupụtara klaasị abụọ: otu nke na-akwado Sọnde dịka ụbọchị ofufe, na nke ọzọ nke n’efu na-ekwupụta na ha na-akwado Sabbath dịka ụbọchị ofufe. Ndị kwekọrọ ha n’ime mpi Republican bụ òtù Democrat na Republican. E ji ndị Sadducees na Pharisees n’oge Kraịst mee ihe nnọchianya nke mpi abụọ ahụ nke dapụụrụ n’okwukwe. Ndị eze abụọ ndị dapụụrụ n’okwukwe na ndị nchụàjà narị na iri abụọ n’aghụghọ Daraiọs na-anọchikwa klaasị abụọ nke mpi Protestantism nke dapụụrụ n’okwukwe. Ọ bụ ezie na ha bụ n’eziokwu ndị ndọrọ ndọrọ ọchịchị n’oge akụkọ ahụ mere, ọdịnaya amụma ahụ na-egosi na ọ bụ ike okpukpe nke dapụụrụ n’okwukwe ka na-eduhie steeti ahụ.

The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.

Akụkọ ahụ, dịka e gosiri ya n’Ugwu Kamel, na-akọwapụta klaasị abụọ nke ndị amụma ụgha; ndị amụma Bel na ndị amụma nke ọhịa (Ashtaret). N’otu ha, ha na-anọchi anya njikọta nke ụka na ọchịchị, n’ihi na Bel bụ chi nwoke, Ashtaret kwa bụ chi nwanyị. Ilaija mechara gbuo ndị amụma ụgha nke Ugwu Kamel, dịka e si tụba njikọ ahụ nke Daniel isi nke isii n’olulu ọdụm.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Elaija wee sị ha, Jidenụ ndị amụma Beal; ekwela ka ọbụna otu n’ime ha gbanahụ. Ha wee jide ha: Elaija wee kpọọ ha gbadaa n’iyi Kishọn, wee gbuo ha n’ebe ahụ. 1 Ndị Eze 18:40.

In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).

N’otu akuko Ugwu Kamel ahu, nke Jọn Onye-nme-baptizim nọchiri anya ya, ike nke na-eduhie bụ nwaanyị ahụ. Akụkọ abụọ ahụ na-egosi ndị nduhie dị ka ndị na-agba egwú, ma ọ bụ gburugburu àjà ha n’Ugwu Kamel, ma ọ bụ n’oriri ọmụmụ Herọd nke mmanya juru ebe nile, ebe Salome mere egwú nduhie ya. Ọnụ, ahịrị abụọ ahụ na-akọwa njikọta ụka na ọchịchị nke e guzobere nke ọma n’iwu Sọnde, nakwa na ụka ndị dapụụrụ n’ezi okwukwe nke United States bụ ụmụ nwanyị Herodias, onye bụ Jezebel, bụ ndị ha abụọ nọchiri anya Katọlik. Ụbọchị ọmụmụ Herọd na-akara njedebe nke alaeze nke isii nke anụ ọhịa nke ụwa, ma n’otu oge ahụ ọ na-akara ụbọchị ọmụmụ nke alaeze nke asaa nke amụma Baịbụl (the United Nations).

In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.

N’ime nkwa ahụ e nyere Salome n’onwe ya, Herọd kwetara inye Salome ọkara alaeze ya, si otu a mee ka a mata na alaeze nke asaa na-anọchi anya ngwakọta nke ọkara chọọchị na ọkara ọchịchị. Alaeze ahụ na-amalite mgbe e nyere Herodias isi Jọn. N’ihi nke a, a na-anọchi anya alaeze nke asaa n’Isi nke iri na asaa nke Mkpughe, dịka nke na-aga n’ihu ma naanị obere oge. Ọ bụ n’oge iwu Sọnde ka a na-etinye njikọ atọ ahụ n’ọnọdụ ya, n’ihi na n’ebe ahụ ka ndị eze iri ahụ kwetara inye anụ ọhịa ahụ alaeze ha nke dị mkpụmkpụ ndụ ya ruo otu “awa.” Otu “awa” ahụ bụ “awa” nke nsogbu iwu Sọnde, nke na-amalite na United States ma kwụsị mgbe Maịkel biliri.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Mpi iri ahu i hụrụ bụ ndị eze iri, ndị na-anatabeghị alaeze ruo ugbu a; ma ha ga-anata ikike dịka ndị eze otu awa ha na anụ ọhịa ahụ. Ndị a nwere otu uche, ha ga-enyekwa anụ ọhịa ahụ ike na ọchịchị ha. Ndị a ga-alụso Nwa Atụrụ ahụ agha, ma Nwa Atụrụ ahụ ga-emeri ha: n’ihi na ọ bụ Onyenwe ndị nwe niile, na Eze ndị eze niile: ndị so kwa ya bụ ndị a kpọrọ, na ndị a họọrọ, na ndị kwesị ntụkwasị obi. Mkpughe 17:12–14.

The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.

Ndị eze iri ahụ, nke Herod nọchiri anya ya, kwenyere n’ụbọchị ọmụmụ nke alaeze nke asaa inye anụ ọhịa ahụ ọkara alaeze ha n’oge nsogbu iwu ụbọchị Sọnde, nke a nọchiri anya ya dịka “otu awa.” N’ime “awa” ahụ, e dere ihe odide ahụ n’ahụ mgbidi Belshaza. N’ime “awa” ahụ, a tụbara Shedrak, Mishak na Abednego n’ime ọkụ ukwu ahụ, a kwa buliri ha elu n’ígwé ojii dịka e siri bulie ndị àmà abụọ nke Mkpughe isi nke iri na otu. E jikọtara njikọ ahụ nke akụkụ atọ site n’aghụghọ nke anụ ọhịa nke ụwa rụrụ, bụ onye na-eme ka ọkụ si n’eluigwe rịdata n’ihu mmadụ.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> M’hu kwa ọzọ anụ ọhịa ọzọ ka ọ na-apụta n’ala; o nwekwara mpi abụọ dị ka nke nwa atụrụ, ọ na-ekwukwa okwu dị ka agwọ ukwu. Ọ na-arụkwa ike nile nke anụ ọhịa mbụ ahụ n’ihu ya, ma na-eme ka ụwa na ndị bi n’ime ya kpọọ isiala nye anụ ọhịa mbụ ahụ, onye e gwọrọ ọnyá ọnwụ ya. Ọ na-emekwa nnukwu ọrụ ebube, nke mere na ọ na-eme ka ọkụ si n’eluigwe rituo n’ụwa n’ihu mmadụ nile, ma site n’ọrụ ebube ndị ahụ o nwere ike ime n’ihu anụ ọhịa ahụ, ọ na-eduhie ndị bi n’ụwa, na-agwa ndị bi n’ụwa ka ha mee onyinyo nye anụ ọhịa ahụ, nke e merụrụ ahụ site na mma agha, ma dị ndụ. Mkpughe 13:11–14.

The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.

A na-eduhie ụwa, ọ bụghị nke ukwuu site n’ọrụ ebube ndị ahụ, kama site n’“ụzọ nke ọrụ ebube ndị ahụ” ndị o nwere ike ime. Nkebi okwu ahụ bụ́ “ụzọ nke ọrụ ebube ndị ahụ” bụ mgbakwunye e tinyere, ma ọ na-edobe ntụkwasị-ike ziri ezi n’ọrụ ebube ndị ahụ, nke ekwesịrị ilebara anya nke ọma. Ọ dị mkpa ịmata ụzọ ozi ụgha ahụ (ọkụ sitere n’eluigwe) si eduhie ụwa, n’ihi na anyị nọ ugbu a n’ime akụkọ ihe mere eme ahụ n’onwe ya ebe a na-etinye ndị bi n’ụwa n’ọnọdụ ịrapara n’uche site n’“okporo ụzọ ukwu nke ọmụma” nke ndị ahịa ndị ụwa ọnụ nke ụwa na-achịkwa ma na-agbagharị aghụghọ. Isiokwu ahụ ka anyị ga-ahapụ ruo n’isiokwu ndị ga-esote, ma ihe anyị na-arịba ama ugbu a bụ nanị na aghụghọ ahụ e mere n’ahụ ndị eze na ndị isi, nke emere n’ebe Daraiọs nọ, bụ isiokwu amụma pụrụ iche, nke nwere ọtụtụ akụkụ jikọtara ọnụ ndị dị mkpa ka amata.

The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.

A na-achịkọ njikọ ahụ okpukpu atọ site n’aghụghọ nke ịgba egwu agụụ anụ ahụ nke Salome n’ihu ndị ọchịchị n’oriri ọmụmụ Herọd. Aghụghọ ahụ e tinyere n’ike n’ebe Paịlet nọ, nke bụ nke okpukpu abụọ n’ụdị ya, bụ ebubo ahụ na Kraịst na-akpata ma na-akwalite nnupu isi megide ike ọchịchị ala, nakwa na Ọ na-ekwulu Chineke megide ike okpukpe. N’akụkọ ihe mere eme ahụ, ndị iro atọ zukọrọ ọnụ. Ike Rom (alaeze), Barabas, Kraịst ụgha (onye amụma ụgha), na chọọchị ndị Juu dapụrụ n’ezi okwukwe (anụ ọhịa). Chọọchị dapụrụ n’ezi okwukwe ghọgburu ọchịchị Rom (alaeze), site n’ụgha ahụ okpukpu abụọ nke nnupu isi na nkwulu megide Chineke.

When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.

Mgbe emesịa kpọtee Daraịọs n’ezie banyere ebumnobi ndị aghụghọ ya, a manyere ya ịtụba Daniel n’olulu ọdụm. Daniel mebiri iwu nke alaeze site n’irube isi n’iwu Chineke. Ụgha e gosiri Daraịọs mezuru site n’ịkwalite nganga Daraịọs, si otú a gbochie ya ịmata ebumnobi ndị aghụghọ ya. Ụgha na aghụghọ dị n’akụkọ Daniel na olulu ọdụm na-akọwapụta irube isi nye Chineke dị ka nkwulu megide Chineke na nnupụisi, nke bụkwa otu aghụghọ ahụ nwere akụkụ abụọ nke obe, ma ihe ịrịba ama nke obe kwekọrọ na ihe ịrịba ama nke iwu Sọnde.

The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.

Ntaramahụhụ nke ike aghụghọ nke okpukpe bụ isiokwu amụma Akwụkwọ Nsọ, dịkwa ka eziokwu ahụ bụ na ike okpukpe ahụ na-eduhie ike ọchịchị obodo.

> “The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.

> “Ndị mmadụ ahụwo na e duhiewo ha. Ha na-ebokwa ibe ha ebubo na ha duru ha gaa n’ọnwụ; ma ha niile jikọtara onwe ha n’ịkwatu ndị ozi ahụhụ ikpe kacha ilu ha. Ndị ụkọchukwu na-adịghị ntụkwasị obi ekwuola amụma ihe ndị na-atọ ntị; ha edugawo ndị na-ege ha ntị ime ka iwu Chineke bụrụ ihe efu na ịkpagbu ndị ga-edebe ya n’ịdị nsọ. Ugbu a, n’ime nkụda mmụọ ha, ndị nkuzi a na-ekwupụta n’ihu ụwa ọrụ aghụghọ ha. Iwe jupụtara n’ìgwè mmadụ. ‘Anyị alaala n’iyi!’ ka ha na-eti mkpu, ‘ma unu bụ ihe kpatara mbibi anyị;’ ha wee tụgharịa megide ndị ọzụzụ atụrụ ụgha ahụ. Ndị ahụ n’onwe ha bụ ndị kasị nwee mmasị n’ebe ha nọ n’oge gara aga ga-akpọ ha ọnụ n’ọnụ arụ kacha jọgburu onwe ya. Aka ndị ahụ n’onwe ha nke kpụburu ha okpueze mmeri ga-ebuli ugbu a maka mbibi ha. Mma agha ndị e bu n’obi iji gbuo ndị nke Chineke ka a na-eji ugbu a bibie ndị iro ha. N’ebe niile e nwere esemokwu na ịwụfu ọbara.” The Great Controversy, 655.

The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.

A ga-atụgharịkwuru ndị ndú okpukpe mgbe oge nnwale emechiela, n’ihi na ìgwè atụrụ ha na-amata na e duhiere ha site n’ụgha nke ndị ndú okpukpe gbasara. Ndị isi ala na ndị eze, tinyere ezinụlọ ha, ha niile natara otu ikpe mmegwara ahụ n’ihi ụgha ahụ ha gbasara. Mgbe Ịlaịja gburu ndị amụma ụgha n’Ugwu Kamel, a na-anọchi anya otu mmegwara ahụ n’“oke ala ọma jijiji” nke Mkpughe isi nke iri na otu, mgbe a na-akwatu “puku asaa.”

> 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. Revelation 11:13.

> N’otu awa ahụ kwa, e nwekwara nnukwu ala ọma jijiji, otu ụzọ n’ụzọ iri nke obodo ahụ wee daa; n’ala ọma jijiji ahụ ka e gburu puku mmadụ asaa: ndị fọdụrụ wee tụọ egwu, nye Chineke nke eluigwe otuto. Mkpughe 11:13.

In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.

N’ime mmezu nke nnukwu ala ọma jijiji nke Mgbanwe French, puku asaa ahụ e gburu nọchiri anya eze na ndị eze France. N’oge “awa” nke nnukwu ala ọma jijiji ahụ, ya bụ iwu Sọnde, puku asaa ahụ a na-egbu nọchiri anya ndị Adventist nke Ụbọchị nke Asaa ndị na-ehulata isi nye Rome, n’ihi na naanị ndị ahụ ghọtara ọrụ-ịrịba-ama nke Ụbọchị Izu Ike nke Ụbọchị nke Asaa ka na-anata akara nke anụ ọhịa ahụ mgbe iwu Sọnde bịarutere.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Mgbanwe nke Ụbọchị Izuike bụ akara ma ọ bụ ihe nnọchianya nke ọchịchị ụka Rom. Ndị, n’ịghọta ihe iwu nke anọ na-achọ, na-ahọrọ idebe ụbọchị izuike ụgha n’ọnọdụ nke nke eziokwu, site n’ime nke a na-enye nsọpụrụ nye ike ahụ nke naanị ya ka o si n’aka ya bịa iwu a. Akara nke anụ ọhịa ahụ bụ ụbọchị izuike nke papacy, nke ụwa anabatala n’ọnọdụ nke ụbọchị nke Chineke họpụtara.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Ma oge a ga-anata akara nke anụ ọhịa ahụ, dịka e si họpụta ya n’amụma, erubeghị. Oge ule ahụ erubeghị. E nwere ezi Ndị Kraịst n’ime ụka nile, tinyere kwa òtù Roman Katọlik. A naghị ama onye ọ bụla ikpe ruo mgbe ha natara ìhè ahụ ma hụ ọrụ dịịrị ha gbasara iwu nke anọ. Ma mgbe iwu ahụ ga-apụta nke na-amanye izuike ụgha ahụ, ma mgbe nnukwu mkpu nke mmụọ ozi nke atọ ga-adọ ndị mmadụ aka ná ntị megide ife anụ ọhịa ahụ na oyiyi ya, a ga-adọta ahịrị nke ọma n’etiti ụgha na eziokwu. Mgbe ahụ, ndị ahụ ka na-aga n’ihu n’ihe mmehie ga-anata akara nke anụ ọhịa ahụ n’egedege ihu ha ma ọ bụ n’aka ha.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Site n’ọsọ ka anyị na-abịarukwu nso n’oge a. Mgbe ụka ndị Protestant ga-ejikọta onwe ha na ike ọchịchị ụwa iji kwado okpukpe ụgha, nke nna nna ha ji ahụhụ mkpagbu kacha njọ n’ihi iguzogide ya, mgbe ahụ ka a ga-eji ikike jikọtara ọnụ nke ụka na ọchịchị mee ka a debe Sabbath nke papal. A ga-enwe ndapụ n’ezi okwukwe nke mba, nke ga-ejedebe naanị n’ịla mba n’iyi.” Bible Training School, February 2, 1913.

The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.

“Puku asaa” ndị a kwaturu n’“oge” nnukwu ala ọma jijiji ahụ, ya bụ iwu ụbọchị Sọnde, e jirikwa ha tụnyere “puku asaa” ndị jụrụ ikpere nye Jezebel n’oge Elaịja.

> Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.

> Ma esịwo m onwe m puku mmadụ asaa n’Izrel, ikpere niile ndị na-akpọghị isiala nye Bel, na ọnụ ọ bụla nke na-esutụghị ya ọnụ. 1 Ndị Eze 19:18.

The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.

Ntụaka mbụ banyere puku asaa na-akọwa otu ìgwè ndị ntụkwasị obi jụrụ ikpere nye Jezebel, ebe ntụaka ikpeazụ na-anọchite anya ndị fọdụrụnụ nke na-ekpere Jezebel. Mgbe ọchịchị papacy meriri ala ahụ dị ebube (anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ), n’oge iwu Sọnde, a na-“atụgharị” otu òtù, ebe òtù ọzọ na-agbanahụ aka nchịkwa nke Babilọn, n’ihi na ozi ahụ ka e si na Babilọn pụta na-amalite mgbe ahụ.

> 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-emekwa ka ọtụtụ mba daa; ma ndị a ga-agbapụ n’aka ya, ya bụ, Edom, na Moab, na ndị isi nke ụmụ Amọn. Daniel 11:41.

The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.

Okwu ahụ bụ “mba” bụ okwu agbakwunyere, n’ihi na a naghị “akwatu” ọtụtụ mba n’oge iwu Ụka, kama ọtụtụ ndị Seventh-day Adventist n’otu n’otu ka a na-akwatu, n’ihi na n’oge ahụ ọ bụ naanị ha ka a na-ajụ ajụjụ banyere ìhè nke mmụọ-ozi nke atọ. Ha bụ “ọtụtụ” ahụ, n’ihi na ha bụ ndị a kpọrọ ka ha so n’etiti ndị natara akara nke Chineke, ma ha jụrụ ọkpụkpọ ahụ.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Ọ sịrị ya, Enyi, olee otú i si bata ebe a n’enweghị uwe agbamakwụkwọ? Ma ọnụ ya dara jii. Mgbe ahụ eze sịrị ndị ozi ya, Ké ya aka na ụkwụ, kpọrọ ya pụọ, tụba ya n’ọchịchịrị nke dị n’èzí; n’ebe ahụ ka a ga-enwe ịkwa ákwá na ịta ikikere ezé. N’ihi na ọtụtụ ka a kpọrọ, ma ole na ole ka a họpụtara. Matiu 22:12–14.

The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.

Nraranye nke ndị isi na ndị isi ala nọ n’isi nke isii nke Daniel na-akọwapụta ntaramahụhụ nke ike okpukpe nke na-eduhie ike ọchịchị.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Eze nyere iwu, a kpọtakwa ndị ikom ahụ ndị boro Daniel ebubo, tụba ha n’olulu ọdụm, ha onwe ha, ụmụ ha, na ndị nwunye ha; ọdụm wee merie ha, wee nyajisịa ọkpụkpụ ha niile, tupu ha eruo n’ala ala olulu ahụ. Daniel 6:24.

We shall continue the book of Daniel in the next article.

Anyị ga-aga n’ihu n’akwụkwọ Daniel n’isiokwu na-esonụ.

> And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.

> Gịnịkwa ka m ga-ekwukwa ọzọ? n’ihi na oge agaghị ezuru m ịkọ banyere Gedeon, na banyere Berak, na banyere Samson, na banyere Jefta; nakwa banyere Devid, na Samuel, na banyere ndị amụma: ndị sitere n’okwukwe meriri alaeze dị iche iche, rụrụ ezi omume, nata nkwa dị iche iche, mechikwa ọnụ ọdụm. Ndị Hibru 11:32, 33.

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