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# The Book of Daniel - Number Fourteen

Akwụkwọ Daniel - Nọmba Iri na Anọ

Daniel Chapter Two – Summary and Conclusion Part One

Daniel Isi nke Abụọ – Nchịkọta na Mmechi Nkebi nke Mbụ

Author

Jeff Pippenger

Published

December 9, 2023

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> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “N’Akwụkwọ Mkpughe ka akwụkwọ nile nke Baịbụl na-ezukọta ma mechie. N’ebe a ka mmezu nke akwụkwọ Daniel dị.” Acts of the Apostles, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Eziokwu ahụ Jọn kọwara dịka “Mkpughe nke Jizọs Kraịst,” nke Ọdụm nke ebo Juda nọworo na-emeghe akara ya maka ndị ya kemgbe Julaị, 2023, ka e wetara n’izuzu oke mgbe e jikọtara akwụkwọ Daniel na akwụkwọ Mkpughe. Isi nke abụọ nke Daniel na-anọchi anya ozi nke mmụọ-ozi nke abụọ n’ọdịnaya nke ule oyiyi nke anụ ọhịa nke ụbọchị ikpeazụ. Ọ na-akọwapụta usoro ule na oge ule pụrụ iche.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Oge na usoro dị na Daniel isi nke abụọ, nke afọ iri asaa nke ndọta n’agha Daniel nọchiri anya ya, gosipụtara oge ule nke ndị Protestant n’akụkọ ihe mere eme Millerite. Ndị Protestant dara n’usoro ule ha, wee ghọọ ụmụnwaanyị Rome. N’amụma, nwaanyị na-anọchi anya nne ya; Rome kwa bụ anụ ọhịa n’amụma. Ndapụ ha na ntụgharị ha mechara bụrụ ụmụnwaanyị Rome, na-anọchi anya ule nke oyiyi nke anụ ọhịa n’akụkọ ihe mere eme anyị ugbu a, n’ihi na ha gbanwere bụrụ oyiyi nke anụ ọhịa. Ya mere, usoro ule anyị ugbu a ka afọ iri asaa nke ndọta n’agha Daniel na-anọchi anya ya, nakwa site n’akụkọ ihe mere eme nke ozi mmụọ ozi nke abụọ n’oge mmegharị Millerite.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

N’akụkọ ihe mere eme nke ozi mmụọ ozi nke abụọ nke malitere n’ụbọchị Septemba 11, 2001, e nwere oge pụrụ iche na usoro nnwale nke e ji ihe nnọchianya kọwaa dịka nrọ Nebukadneza banyere onyinyo nke anụ ọhịa; n’ihi na alaeze n’amụma Akwụkwọ Nsọ bụkwa anụ ọhịa. Nebukadneza na ndị ndú okpukpe ndị Kaldia na-anọchi anya ndị na-ada n’ule ahụ, ebe Daniel na ndị ikom atọ ahụ a ma ama na-anọchi anya ndị na-agafe ule ahụ. O nwere ike iyi ka ọ bụghị otú ahụ, ma a na-ekwenye ọdịda Nebukadneza n’isi nke atọ nke Daniel.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

N’usoro ule e si anwale, nke a nọchiri anya ya n’ime Daniel isi nke mbụ na nke abụọ, e nwere ihe ama atụ amụma pụrụ iche ndị kwekọrọ n’eziokwu ndị e wepụtara n’oge na-adịbeghị anya n’akwụkwọ Mkpughe. N’isi nke mbụ, “ụbọchị iri” nọchiri anya oge nnwale ahụ nke dugara n’ịhụ na Daniel gosipụtara onyinyo ka mma ma dịkwuo abụba n’ihi iri ihe oriri nke eluigwe, ebe òtù ọzọ nke ndị ọnaozi eze gosipụtara onyinyo nke ndị riri nri eze. N’amụma, eze bụ alaeze, ma n’amụma kwa, eze ma ọ bụ alaeze bụkwa anụ ọhịa. Ndị ihu ha gosipụtara nsonaazụ nke iri nri eze, gosipụtara onyinyo nke anụ ọhịa ahụ.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

N’isi nke abụọ nke Daniel, Daniel nọ na-ekpe ekpere ka o wee ghọta “ihe nzuzo” zoro ezo nke nrọ ihe oyiyi Nebukadneza. Ọ dị ya mkpa ịmata ihe nrọ ahụ bụ, nakwa ihe ọ pụtara. Ọ na-anọchi anya ndị ahụ nọ n’ụbọchị ikpeazụ na-achọ ịghọta ihe nzuzo ndị metụtara mmeghe nke Mkpughe nke Jisọs Kraịst, n’ihi na mmeghe nke Mkpughe nke Jisọs Kraịst bụ “ihe nzuzo” amụma ikpeazụ a na-emepe tupu oge amara emechie. Ndị amụma niile, gụnyere Daniel, na-akọwapụta ụbọchị ikpeazụ. Mbọ Daniel gbalịsiri ike ịghọta “ihe nzuzo” ahụ bụ mgbalị metụtara ndụ na ọnwụ, dịka nnwale ihe oyiyi nke anụ ọhịa si bụrụkwa nke ahụ nye ndị Chineke n’ụbọchị ikpeazụ.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> “Onyenweanyị egosila m nke ọma na a ga-akpụ oyiyi nke anụ ọhịa ahụ tupu oge amara agwụ; n’ihi na ọ ga-abụ nnukwu ule nye ndị nke Chineke, nke a ga-ekpebi ọdịnihu ebighị ebi ha site na ya.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Ekpere Daniel, ka ọ na-achọ ịghọta “ihe omimi” ahụ, na-anọchi anya otu akara-ụzọ pụrụ iche n’akụkọ ihe mere eme nke ndị nke Chineke n’ụbọchị ikpeazụ. Akwụkwọ Daniel na-enye ndị àmà abụọ nke na-eguzobe akara-ụzọ nke “ekpere” n’ụbọchị ikpeazụ. Akara-ụzọ ahụ dị n’oge ahụ nke ozi nke abụọ nke ahịrị mgbanwe ọ bụla na-anọchi anya ya.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Ọnọdụ amụma nke ekpere abụọ ahụ bụ afọ iri asaa nke ndọta n’agha, nke, dịka akara, na-anọchi anya “oge asaa” nke Levitikọs iri abụọ na isii. N’ime Daniel abụọ, n’amaokwu mbụ, a kpọrọ aha “Nebukadneza” ugboro abụọ, nke ime ka okwu dịrị ugboro abụọ n’Akwụkwọ Nsọ bụ akara nke ozi mmụọ ozi nke abụọ.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

E nwere ọtụtụ nrụtụ aka n’akwụkwọ Sister White ndị na-akọwa Daniel isi nke atọ dịka ihe nnọchianya nke iwu ụbọchị Sọnde. Daniel isi nke mbụ nwere àgwà niile nke ozi mmụọ ozi mbụ, ma a gwara anyị na ị pụghị inwe ozi nke atọ (Daniel isi nke atọ), ma e wezụga na e nwere ozi mbụ na nke abụọ.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Ellen White akọwapụtala ule oyiyi nke anụ ọhịa ahụ dịka ule anyị ga-agafe tupu oge amara agwụchie, na tupu e mechie anyị akara. Mgbe a kpọrọ egwú ahụ n’isi nke atọ nke Daniel, oge amara mechiri n’ụzọ amụma, n’ihi na isi nke atọ na-anọchite anya iwu Sọnde. Egwú Nebukadneza na-anọchite anya olu ụtọ ahụ akwụna Taịa na-amalite ịbụ nye ndị eze nke ụwa n’oge ngwụcha afọ iri asaa ahụ nke a kpọrọ n’ụzọ ihe atụ, mgbe e chefuru ya.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Ọ gēmezukwa n’ụbọchị ahụ na a ga-echezọ Taịa afọ iri asaa, dịka ụbọchị nke otu eze si dị; mgbe afọ iri asaa ahụ gwụchara, Taịa ga-abụ abụ dịka nwanyị akwụna. Were ụbọ akwara, gagharịa n’obodo, gị nwanyị akwụna a chefuru echefu; kpọọ ụda dị ụtọ, bụrụọ ọtụtụ abụ, ka e wee cheta gị. Ọ gēmezukwa mgbe afọ iri asaa ahụ gwụchara, na Onyenwe anyị ga-eleta Taịa; ọ ga-alaghachikwa n’ụgwọ ya, ma soro alaeze niile nke ụwa dị n’elu ụwa kwaa iko. Aịsaịa 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Nwannaanyị White kọwara ozi ndị mmụọ ozi atọ ahụ dịka ule atọ.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Ọtụtụ ndị gara izute Nwunye-Nwoke ahụ n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ, jụrụ nke atọ, ya bụ, ozi ikpeazụ nke ule a ga-enye ụwa, ọnọdụ yiri nke a ka a ga-ewerekwa mgbe a kpọrọ oku ikpeazụ.” Review and Herald, Ọktoba 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Dabere n’ọtụtụ ndị àmà, Daniel isi nke abụọ bụ ozi nke mmụọ ozi nke abụọ. Akụkọ ihe mere eme nke inye ike nye mmụọ ozi nke mbụ ruo n’ikpe, bụ akụkọ ihe mere eme a na-anọchi anya ya site n’afọ iri asaa nke ndọrọ n’agha Daniel. Ndokwa ekpere Daniel n’isi nke abụọ na-eme n’ime afọ iri asaa ahụ, nke bụ ihe nnọchianya nke “oge asaa”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Ekpere nke isi nke itoolu na-amalite site n’ịtụ aka kpọmkwem n’afọ iri asaa ahụ. Ntọala amụma nke ekpere abụọ ahụ bụ otu. Ha na-anọchi anya akụkụ dị iche iche nke otu ekpere ahụ, ma a na-edobe ha abụọ n’otu ntọala ahụ nke “oge asaa,” ha abụọ na-adakọtakwa na waymark nke “ekpere” nke dị n’akụkọ ihe mere eme nke otu narị na puku iri anọ na anọ nke ụbọchị ikpeazụ.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Mgbe Daniel kpechara ekpere n’isi nke itoolu, ọ nọ n’ime “oge mgbanwe” amụma site n’ala-eze Babilọn ruo n’ala-eze ndị Midia na ndị Peshia. Ebe mgbanwe ahụ bụkwa ihe-iriba-ama, ọ na-adakọkwa na otu ebe mgbanwe ahụ n’ime mmegharị nke mmụọ ozi nke atọ, mgbe ndị Chineke nwụrụ n’okporo ámá dịka “Laodisia”, ma si n’ili pụta dịka “Filadelfia”. Ebe mgbanwe ahụ nke mmegharị nke mmụọ ozi mbụ na-adakọ ma na ebe mgbanwe Daniel, ma na mmegharị nke mmụọ ozi nke atọ, ma ha atọ jikọtara kpọmkwem na “oge asaa” nke Levitikọs iri abụọ na isii. Mgbanwe site na Filadelfia gaa na Laodisia n’ime mmegharị Millerite mere mgbe “ìhè ọhụrụ” banyere “oge asaa” bịarutere n’afọ 1856, na ịjụ nke “oge asaa” ahụ kpamkpam sochiri ya n’afọ 1863. Daniel n’isi nke itoolu, mmegharị nke mmụọ ozi mbụ n’oge Millerite, na mmegharị nke mmụọ ozi nke atọ n’oge anyị, ha niile nwere ebe mgbanwe nke na-adakọtara ibe ha, ma e debekwara ebe mgbanwe atọ ahụ niile n’ime ọnọdụ nke “oge asaa”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

N’akụkọ ihe mere eme nke usoro nnwale ahụ, Daniel nọchiri anya onye ozi e nyere ìhè ahụ nke o bu ụzọ soro ndị ibe ya atọ kerịta, si otú a na-anọchi anya ọrụ amụma nke “Elijah”, onye bụ “olu onye na-eti mkpu n’ọzara”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Ihe nzuzo” nke Daniel isi nke abụọ na-akọwapụta na alaeze nke asatọ n’amụma Akwụkwọ Nsọ bụ “nke sitere n’ime alaeze asaa ahụ.” Dika ọ bụ ihe nnọchianya mbụ nke alaeze ndị dị n’amụma Akwụkwọ Nsọ, ya mere ọ na-ejikọta na ihe nnọchianya ikpeazụ nke alaeze ndị dị n’amụma Akwụkwọ Nsọ a hụrụ na Mkpughe isi nke iri na asaa. Ala-eze nke asatọ ahụ, ebe ọ bụ “nke sitere n’ime alaeze asaa ahụ” gara aga, na-elekwasị anya n’ebe mgbanwe ahụ dị nke na-eguzobe Babilọn nke oge a dịka njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. Nrọ oyiyi Nebukadneza na-emecha na-akọwapụta alaeze ụwa nke asatọ n’akụkọ ihe mere eme amụma.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Alaeze bụ anụ ọhịa n’amụma Akwụkwọ Nsọ, ya mere eziokwu nke nrọ-onyonyo Nebukadneza nọchiri anya ya bụ ntụaka mbụ banyere anụ ọhịa ikpeazụ ahụ, dịka e si kwa akọwa ya n’Isi nke iri na asaa nke Mkpughe. Ya mere, nrọ Nebukadneza n’isi ngwụcha ya bụ nrọ nke onyinyo anụ ọhịa nke asatọ na nke ikpeazụ. Ọ bụ nrọ nke “onyinyo anụ ọhịa ahụ.”

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Nke ahụ n’onwe ya bụ nkwenye nke ịdị mkpa ịmata ebe mgbanwe ahụ na-eme n’ime mmegharị nke mmụọ ozi nke atọ, ma “ihe nzuzo” ahụ bụkwa mkpịsị-isi nke na-achịkọtakwa ma na-eguzobekwa ọtụtụ n’ime ihe isiokwu ndị gara aga na-achọpụta banyere akụkọ ihe mere eme nke sochiri July 18, 2020. N’ime isiokwu ndị ahụ, e gosiri na akara ụzọ anọ nke mmegharị mgbanwe nsọ nke ọ bụla, ndị e ji afọ iri asaa nke ndọrọ n’agha Daniel nọchite anya ha, na-enwe mgbe niile otu isiokwu ahụ.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Akara ngosi anọ ahụ n’oge Kraịst ka e debere n’ọdịdị nke “ọnwụ na mbilite n’ọnwụ.” Akara ngosi mbụ, nke nọchiri anya inye ike nye ozi mbụ, bụ baptizim Kraịst, ihe nnọchianya nke ọnwụ na mbilite n’ọnwụ. Akara ngosi nke abụọ, nke nọchiri anya ndakpọ olileanya mbụ n’akụkọ ihe mere eme ahụ, bụ ọnwụ na mbilite n’ọnwụ nke Lazarọs. Akara ngosi nke atọ bụ mbanye mmeri n’ime Jerusalem, nke nọchiri anya Mkpu Etiti Abalị. Kraịst na-aga n’ọnwụ Ya na mbilite n’ọnwụ Ya, Lazarọs kwa, onye nnọchiteanya dị ndụ nke ọnwụ na mbilite n’ọnwụ, duuru usoro njem ahụ. Lazarọs na-egosipụtakwa na n’oge a na-ekwusa Mkpu Etiti Abalị, a na-eme ka e mechie ndị nke Chineke akara.

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Ọrụ ebube a nke ji okpueze mechie ha niile, mbilite Lazarọs n’ọnwụ, ga-abụ ihe e ji tinye akara nke Chineke n’ọrụ Ya na n’ihe Ya kwuru banyere ịdị nsọ Ya.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ihe ịrịba ama nke anọ nke ikpe bụ obe, nke bụkwa ọnwụ na mbilite n’ọnwụ. Oge nke ihe ịrịba ama anọ ahụ ka e ji afọ iri asaa nke ndọkpụ n’agha Daniel nọchite anya ya.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

N’akụkọ ihe mere eme nke ndị Millerite, isiokwu ya bụ “ụkpụrụ ụbọchị maka otu afọ”, ma Ọgọst 11, 1840 bụ nkwenye nke ụkpụrụ ahụ. Nkụda-mmụọ mbụ ahụ bụ nsonaazụ nke itinye ụkpụrụ ụbọchị maka otu afọ n’ọrụ n’ụzọ na-ezighị ezi. Mkpu Etiti Abalị bụ izuoke nke ụkpụrụ ụbọchị maka otu afọ n’ihe metụtara amụma afọ puku abụọ na narị atọ na amụma afọ puku abụọ na narị ise na iri abụọ, wee Ikpe Nnyocha amalite mgbe amụma ndị ahụ nke ụbọchị maka otu afọ mezuru n’ụbọchị Ọktoba 22, 1844. Isiokwu nke akara-ụzọ anọ ahụ niile n’akụkọ ihe mere eme nke ndị Millerite bụ “ụkpụrụ ụbọchị maka otu afọ”. Oge nke akara-ụzọ anọ ahụ ka e ji afọ iri asaa nke ndọta n’agha Daniel nọchite anya ya.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

N’ụbọchị ndị eze Devid, isiokwu ahụ bụ “igbe ọgbụgba ndụ nke Chineke”. Mgbe e nyere Devid ike, o wee kpebie iweta igbe ahụ n’obodo Devid.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Devid we gara n’ihu, wee bụrụ nnukwu mmadụ; Jehova Chineke nke ndị agha nọkwaara ya. 2 Samuel 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Mmechuihu mbụ bụ mgbe Uza mehieere site n’imetụ Igbe Ọgbụgba-ndụ ahụ aka. Akara-ụzọ nke atọ bụ mgbe Devid ghọtara na Onyenwe anyị agọzila ụlọ Obed-edom, onye Git, ebe e debere Igbe ahụ kemgbe nnupụisi Uza. Mgbe ahụ Devid gara weghachite Igbe ahụ maka nbata mmeri ya n’ime Jerusalem (naanị ka nwunye ya gosi iwe na “mmechuihu” na-ekwesịghị ekwesị n’ihi nbata Devid). Akara-ụzọ anọ ahụ ọ bụla ka Igbe ahụ na-anọchi anya ya. Oge nke akara-ụzọ anọ ahụ ka afọ iri asaa nke ndọta n’agha nke Daniel na-anọchi anya ya.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

N’ụbọchị Septemba 11, 2001, a tọhapụrụ Alakụba nke “Ahụhụ” nke atọ, ma emesịa e jidere ya. Julaị 18, 2020, bụ amụma dara ada banyere ọrụ Alakụba. Ozi ahụ nke na-eme ka ọkpụkpụ akọrọ ndị nwụrụ anwụ dị ndụ sitere n’aka “ifufe anọ,” nke bụ akara nke Alakụba ma na-anọchi anya ozi Mkpu Etiti Abalị. Mbibi mba nke na-esote ndapụ n’ezi okwukwe nke mba ahụ n’iwu ụbọchị Sọnde na United States, Alakụba nke “Ahụhụ” nke atọ na-eweta ya. Oge nke ihe ịrịba ama anọ ahụ ka a na-anọchi anya ya site n’afọ iri asaa nke ndọrọ n’agha Daniel.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Mmegharị nke mmụọ-ozi mbụ na-anọchite mmegharị nke mmụọ-ozi nke atọ, ma ozi nke Mkpu Etiti Abalị n’akụkọ ihe mere eme nke ndị Millerite bụ mmezi nke amụma dara ada nke butere mmechuihu mbụ.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Ndị ahụ nwetara nkụda mmụọ hụrụ site n’Akwụkwọ Nsọ na ha nọ n’oge ichere ahụ, nakwa na ha aghaghị iji ndidi chere mmezu nke ọhụụ ahụ. Otu ihe àmà ahụ nke mere ka ha lezie anya maka Onyenwe ha n’afọ 1843, mere ka ha tụọ anya Ya n’afọ 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Otu ihe-àmà ahụ nke mwakpo Alakụba ga-eme megide Nashville, bụkwa ihe-àmà nke mwakpo a ga-eme megide Nashville nke ga-eme na nzaghachi nye mmanye ife ofufe ụbọchị Sọnde. Ihe odide nke Mmụọ nke Amụma anaghị ada mba ma ọlị. E depụtara amụma banyere mwakpo a ga-eme megide Nashville n’ihe odide nke Mmụọ nke Amụma. A ga-emezu amụma Nashville ahụ, ma amụma banyere mwakpo a ga-eme na Nashville ga-adabere n’imezi amụma mbụ ahụ nke dara na mbụ, dịka o mere n’akụkọ ihe mere eme nke ndị Millerite. A na-emezu ya n’akara ụzọ nke anọ, nke bụ akara ụzọ na-anọchi anya “ikpe”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Jizọs na-eji mmalite akọwa ọgwụgwụ mgbe niile, ma ihe ịrịba ama mbụ nke September 11, 2001, bụ mwakpo sitere n’aka Islam, ya mere n’oge ikpe nke iwu Sunday, a ga-enwe mwakpo Islam megide Nashville. Ọ pụrụ ịdịkwa mfe ịgụnye ebe ndị ọzọ a na-ezubere, ma ozi nke Mkpu Etiti Abalị bụ ozi nke bụ mmezi nke ozi ahụ nke mere ka ndakpọ olileanya mbụ pụta. Ndakpọ olileanya mbụ ahụ sitere na mmehie nke itinye akụkụ oge n’amụma ahụ, ọ bụghị site n’okwu Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Ọ dị mkpa ịmata na akara-ụzọ anọ ahụ nke na-amalite n’oge “inye ike” nke ozi mbụ ahụ—nke, n’ime Daniel, na-apụta na mmalite nke afọ iri asaa ahụ nke ihe nnọchianya—na-achịkwa mgbe niile site n’otu isiokwu ahụ. Ọ bụrụ na ị nakweere Septemba 11, 2001, dịka mmezu nke amụma, n’amụma ka unu riri “akwụkwọ zoro ezo” ahụ. Ọ bụ mmadụ ole na ole n’eziokwu riri eziokwu ahụ, ma e nwere ụfọdụ, dịka Daniel nọchiri anya ha, ndị kpebisiri n’obi ha ike ka nri Babilọn ghara imerụ ha. Ma e nwere ndị na-ekwupụta na ha kwenyere na Septemba 11, 2001 bụ mmezu nke amụma, ma na-arụrịta ụka na ọ bụghị Islam, kama ọ bụ ezinụlọ Bush, ma ọ bụ ndị globalist, ma ọ bụ ndị Jesuit, ma ọ bụ CIA, ma ọ bụ ngwakọta ọ bụla nke ndị a na-emekarị iji kọwaa ihe site n’aka ndị na-eche echiche mgbagwoju anya nke oge a. Dị ka Alfa na Omega, Jizọs na-egosi ọgwụgwụ site na mmalite, ya mere, ọ bụrụ na anyị ezighi ezi banyere ihe e ji amụma nọchite anya ya na Septemba 11, 2001, anyị na-ebibi ikike anyị ịkewa Okwu amụma nke “eziokwu” n’ụzọ ziri ezi.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Ike” ozi mbụ n’akụkọ ihe mere eme nke ndị Millerite bụ Islam nke Ahụhụ nke Abụọ, ma ike ahụ ghọrọ ụdị nke ike e nyere n’ụbọchị Septemba 11, 2001, nke Islam nke Ahụhụ nke Atọ wetara.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Alakụba n’akara ụzọ mbụ na-amata Alakụba n’akara ụzọ ikpeazụ. Akara ụzọ ikpeazụ ahụ na-anọchi anya ikpe, a na-ekpekwa United States ikpe n’iwu Ụbọchị Sọnde. Ọ bụ ozi nke abụọ nke Ezikiel n’isi nke iri atọ na asaa, nke na-eweta ndị nwụrụ anwụ n’ndụ, ozi ahụkwa bụ ozi nke akara ụzọ nke atọ, nke bụ Mkpu Etiti Abalị. Ọ bụ ozi nke ịkàrà, dị ka e sere ya n’ụdị site n’nbata mmeri nke Kraịst mgbe Ọ nọkwasịrị n’elu “ịnyịnya ibu”, ihe nnọchianya nke Alakụba. Ozi ịkàrà nke Mkpu Etiti Abalị bụ Alakụba na-eburu.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Gwanụ ada Zaịọn, Le, Eze gị na-abịakwute gị, dị nwayọọ, nọkwasịkwa n’elu ịnyịnya ibu, na nwa ịnyịnya ibu, nwa nke ịnyịnya ibu. Matiu 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Amụma nke abụọ nke Ezikiel si na “ifufe anọ” ahụ bịa, nke bụkwa akara nke Islam. Ọ dị nnọọ oke mkpa ka e doo eziokwu a anya nke ọma, n’ihi na ozi ahụ nke bụ Mkpu Etiti Abalị bụ ozi na-akọwapụta Islam nke Ahụhụ nke atọ, dịka ike ahụ nke na-eweta ikpe n’elu United States n’oge iwu Ụka, ma na-ebute mbibi mba ahụ nke na-eso iwu ahụ.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Opììkwè Asaa nke Mkpughe bụ ikpe Chineke megide mmanye ofufe ụbọchị Sọnde site n’aka Rom ndị na-ekpere arụsị na Rom popu.

- The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

  A kpọbatara opi anọ mbụ ahụ imegide Rom ndị ọgọ mmụọ mgbe Constantine manyere iwu mbụ nke Sọnde n’afọ 321.

- The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

  Ọjà nke ise na nke isii (nke bụkwa Ahụhụ nke mbụ na nke abụọ nke Alakụba), bụ ikpé Chineke megide Rom nke ndị popu n’ihi iwu Sọnde nke ndị popu mere ka ọ bụrụ iwu n’Nzukọ Orleans, n’afọ 538.

- The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

  Opi nke asaa (nke bụ Ahụhụ nke atọ nke Islam), bụ ikpe a ga-ewetara United States mgbe ọ ga-amanye ife ofufe ụbọchị Sọnde n’oge na-adịghị anya.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Alakụba nke Ahụhụ nke atọ nọchiri anya akara-ụzọ amụma mbụ nke Septemba 11, 2001. Amụma dara ada banyere mwakpo Alakụba ga-awakpo Nashville n’ụbọchị Julaị 18, 2020 nọchiri anya nkụda mmụọ mbụ ahụ, bụ akara-ụzọ nke abụọ. Ozi banyere “ifufe anọ” nke Alakụba, dịka e siri nọchie ya anya n’amụma nke abụọ nke Ezikiel n’isi nke iri atọ na asaa, nọchiri anya Mkpu Etiti Abalị, bụ akara-ụzọ nke atọ; ma emesịa, akara-ụzọ nke anọ bụ mmezu nke amụma dara ada nke Julaị 18, 2020 n’iwu ụbọchị Sọnde. Ndị ahụ bụ akara-ụzọ amụma anọ nke na-eme n’akụkọ ihe mere eme amụma nke narị puku iri na anọ na puku anọ, dịka e siri nọchie ya anya n’ime afọ iri asaa nke ndọkpụ n’agha Daniel.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Ịghọta ozi nke Mkpu Etiti Abalị bụ otu isi ihe bụ isi nke “ihe nzuzo” ahụ e kpughere Daniel n’ụdị, mgbe o kpeere ekpere ka o ghọta nrọ oyiyi Nebukadneza. Ekpere ya bụ ihe nrịbama nke dị na njedebe nke ụbọchị atọ na ọkara nke ọnwụ nke ndị àmà abụọ nke Mkpughe iri na otu. Ekpere Levitikọs iri abụọ na isii nke Daniel, dịka e dekọrọ ya n’isi nke itoolu, dị n’afọ mbụ nke Daraịọs. Nke a na-edobe ekpere ya n’ebe mgbanwe dị.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Ebe mgbanwe dị n’akụkọ ihe mere eme nke ndị Millerite bụ n’afọ 1856, mgbe ngagharị ndị Millerite si na Filadelfia gafee banye na Laodisia, dịka James na Ellen White siri kwuo. N’otu afọ ahụ ka “ìhè ọhụrụ” banyere “oge asaa” bịara n’isiokwu Hiram Edson dere na Review and Herald, ma n’afọ 1863 (“oge asaa” ka e mesịrị), a jụrụ “oge asaa” ahụ kpamkpam. Daniel kpeere “ekpere ahụ” nke a kpọrọ “ọgwụgwọ ahụ” maka “ịchụsasị” nke “oge asaa” n’ebe mgbanwe dị n’etiti alaeze mbụ na alaeze nke abụọ nke amụma Akwụkwọ Nsọ dị.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Ọkara atọ na ọkara bụ ihe nnọchianya nke afọ otu puku narị abụọ na iri isii, nke n’aka nke ya bụ ihe nnọchianya nke “oge asaa.” N’ụbọchị Julaị 18, 2020, mmegharị Laodisia nke Future for America gosipụtara nnupu isi megide iwu Chineke nyere ka a ghara ọzọ ịdabere ozi amụma n’elu oge. Mgbe ahụ, e “gburu” ma “chụsasịa” mmegharị ahụ n’okporo ụzọ nke Mkpughe isi nke iri na otu, nke na-agafe ndagwurugwu Ezikiel jupụtara n’ọkpụkpụ akọrọ nwụrụ anwụ. N’ọgwụgwụ oge ahụ nke “ịchụsasị,” nke bụkwa “oge ichere” nke ilu ụmụ agbọghọ iri ahụ, a na-akpọ ha ugbu a ka ha si n’ili ha pụta site n’“olu nke onye na-eti mkpu” sitere n’ime “ọzara” nke ụbọchị “ọkara atọ na ọkara” ahụ.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Dịka ndị Miller n’ikpeazụ matara na ha nọ n’oge ahụ a kpọrọ “oge ichere” nke Matiu isi nke iri abụọ na ise, na Habakọk isi nke abụọ, otu a kwa, a chọrọ ka “àmà abụọ nwụrụ anwụ” ahụ mata ebe ha nọ, mgbe “olu nke onye na-eti mkpu n’ọzara” na-eti mkpu. Ha aghaghị ịmata na a “chụsasịrị” ha. Nmata ahụ bụ oku a na-akpọ ka e kpee “ekpere”, ma ọ bụghị naanị ekpere n’ozuzu ya, kama ọ bụ oku a na-akpọ ka e kpee ekpere Daniel nke Levitikọs iri abụọ na isii. Ewezuga ekpere ahụ kpọmkwem, enweghị nlọghachi ndụ ime mmụọ. Nlọghachi ndụ ime mmụọ ahụ na-akara ebe mgbanwe sitere na Laodisia gaa na Filadelfia, ma na-emepụta ihe ahụ dị omimi n’amụma, ya bụ, nke asatọ sitere n’ime asaa ahụ, dịka e si kwado ya site n’onyinyo Nebukadneza dị na Daniel isi nke abụọ.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Mgbe ekpere ahụ nke nchegharị na nkwupụta mmehie mezuru, nkwa ahụ bụ na Chineke ga-echeta ọgbụgba ndụ Ya ma kpọkọta ndị Ya gbasasịrị agbasasị. Amụma mbụ Ezekiel kpọkọtara ọkpụkpụ ndị ahụ ọnụ, ma mgbe ahụ amụma ya banyere “ifufe anọ” gbanwere “ndị Filadelfia” ahụ a mụrụ ọhụrụ ka ha bụrụ ndị agha dị ike…ndị agha dị ike nke, dịka Mkpughe isi iri na otu siri kwuo, e mesịrị “bulie ha elu n’eluigwe” ya na “igwe-ojii nke ndị mmụọ ozi”. Ha bụrụzie “ọkọlọtọ” nke Onyenwe anyị.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Ihe nzuzo” nke Daniel isi nke abụọ, dịka Ọdụm nke ebo Juda na-ekpughe ya ugbu a, na-akwado ihe omume nke “onye nke asatọ sitere n’ime asaa ahụ”… ma ihe amụma ọ bụla ọzọ dị na Daniel isi nke abụọ na-adakọkwa n’usoro amụma nke ndị akaebe abụọ nke Mkpughe isi nke iri na otu. A na-“ewelite ndị akaebe abụọ” nke Mkpughe isi nke iri na otu “dịka ọkọlọtọ” n’otu “awa” ahụ iwu Sọnde na-eme, n’ihi na e buliri ha elu n’oge “oke ala ọma jijiji” nke Mkpughe isi nke iri na otu. “Oke ala ọma jijiji” ahụ na-ebibi otu ụzọ n’ụzọ iri nke obodo ahụ, ma United States bụ eze bụ isi n’etiti “ndị eze iri ahụ”, dịka France dịkwara, mgbe “ala ọma jijiji” nke Mgbanwe Ọchịchị France kpochapụrụ France n’ime mmezu nke Mkpughe isi nke iri na otu.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Mmezuputa zuru okè nke ala ọma jijiji ahụ ka a na-emezu n’ahụ anụ ọhịa nke “ụwa”, ma iwu ụbọchị Sọnde n’alaeze nke anụ ọhịa nke ụwa na-amịpụta ịma jijiji. Mmezuputa zuru okè nke “ala ọma jijiji” nke Mkpughe iri na otu bụ iwu ụbọchị Sọnde mgbe a “na-ama jijiji” anụ ọhịa nke “ụwa” ma ndapụ n’ezi ofufe nke mba na-esochi ya site n’iyi nke mba. N’oge awa ahụ, a na-“ebuli elu dị ka ọkọlọtọ” ndị akaebe abụọ ahụ. Ha “na-arịgo n’eluigwe n’ígwé ojii,” dịka Kraịst siri rịgoro n’eluigwe nke ikpeazụ. Okwu ikpeazụ Ya gwara ndị na-eso ụzọ Ya, ndị na-anọchite anya ndị nke Chineke nke ụbọchị ikpeazụ, ndị a ga-ebulikwa elu n’eluigwe dịka ọkọlọtọ, ka e dekọrọ n’akwụkwọ Ọrụ Ndịozi.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> O wee sịrị ha, Ọ bụghị nke unu ịmata oge maọbụ ugbò ndị ahụ, nke Nna ahụ debere n’ike nke aka Ya. Ma unu ga-anata ike, mgbe Mmụọ Nsọ bịakwasịrị unu; unu ga-abụkwa ndịàmà m, ma na Jerusalem, ma na Judia niile, ma na Sameria, ruo kwa n’ókè ikpeazụ nke ụwa. Mgbe O kwuchara ihe ndị a, ka ha nọ na-ele anya, e weliri Ya elu; ígwé ojii wee nabata Ya pụọ n’anya ha. Ọrụ Ndịozi 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Ndị ga-abụ “ọkọlọtọ” ahụ ga-esi n’itinye “oge na udu” n’ọrụ wezuga onwe ha, ma ọ bụrụ na ha ga-anata ike nke Mmụọ Nsọ iji rụzuo ọrụ nke “ọkọlọtọ” ahụ.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Ihe omimi” ahụ e kpughere Daniel n’isi nke abụọ, bụ ihe omimi nke Mkpughe nke Jisọs Kraịst nke a na-emeghe akara ya obere oge tupu oge ebere emechie. “Ihe omimi” ahụ gụnyere “akụkọ ihe mere eme zoro ezo” nke “Égbè Eluigwe Asaa.” E wuru akụkọ ahụ n’elu okwu Hibru nke e kere site n’ịkpọkọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke alfabẹt Hibru. Mgbe a kpọkọtara mkpụrụedemede ndị ahụ ọnụ, ha na-etolite okwu Hibru ahụ bụ “eziokwu.” Jisọs bụ “eziokwu,” onye bụkwa Nke Mbụ na Nke Ikpeazụ. Mkpụrụedemede atọ ndị ahụ na-anọchi anya nhazi nke mmegharị ndozigharị ukwu ọ bụla, n’ihi na ha na-anọchi anya ndị mmụọ ozi mbụ, nke abụọ, na nke atọ. Ha na-anọchi anya usoro nchacha nke nzọụkwụ atọ ahụ nke Daniel nọchiri anya n’isi nke iri na abụọ, dịka “e sachara, mee ka ọ dị ọcha, ma nwalee ya.” E gosipụtala usoro ule na nchacha nke nzọụkwụ atọ ahụ ihe karịrị afọ iri abụọ site n’aka Future for America, ma ugbu a achọpụtala na ọ na-anọchi anya “akụkọ ihe mere eme zoro ezo” n’ime ahịrị ndozigharị dị nsọ. “Akụkọ ihe mere eme zoro ezo” ahụ bụ mmezu zuru okè nke “Égbè Eluigwe Asaa” ndị e mechiri akara ha ruo ugbu a, obere oge tupu oge ebere emechie.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Ọ dịla ogologo oge a ghọtara na Égbè Eluigwe Asaa ahụ na-anọchi anya “nkewa doro anya nke ihe ndị mere n’okpuru ozi mmụọ-ozi nke mbụ na nke abụọ,” nakwa na ha na-anọchikwa anya “ihe omume ndị ga-abịa nke a ga-ekpughe n’usoro ha.” Ugbu a, ekpugherewo ya site na Mkpughe nke “eziokwu,” na akara ụzọ atọ ikpeazụ nke ahịrị mgbanwe bụ “akụkọ ihe mere eme zoro ezo” nke Égbè Eluigwe Asaa ahụ. Akara ụzọ ndị ahụ na-amalite na nkụda mmụọ “mbụ” ma kwụsị na nkụda mmụọ “ikpeazụ.” Akara ụzọ nke etiti bụ Mkpu Etiti Abalị. Nkụda mmụọ mbụ na-akara mmalite nke “oge ichere”, nke na-agwụ na Mkpu Etiti Abalị. Ozi nke Mkpu Etiti Abalị na-agwụ na “ikpe” ebe a na-akara nkụda mmụọ ikpeazụ.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Nnukwu ihe-nkụda mmụọ mbụ dị na Daniel isi nke abụọ, bụ nghọta Daniel nwere na e tinyewo ya n’okpuru “iwu ọnwụ”. O wee rịọ maka “oge”, si otú a kpọọ akara mmalite nke “oge nchere”. Nke a duru ya n’ịghọta “ihe nzuzo ahụ,” nke bụ ozi nke Mkpu Etiti Abalị, nke e mesịrị wetara Nebukadneza ka o nwee ike “ikpe” ozi Daniel.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

“Ikpe” Nebukadneza banyere nrọ ahụ na nkọwa ya nke Daniel wetara na-egosi nke atọ n’ime akara-ụzọ atọ ahụ nke na-anọchite anya “akụkọ ihe mere eme zoro ezo” nke Égbè Eluigwe Asaa ahụ. A na-ebulikwa ikpe ahụ n’akwụkwọ Daniel isi nke atọ, nke na-anọchi anya ụkpụrụ ahụ a na-eji ike eme ihe n’akwụkwọ Daniel na Mkpughe, ụkpụrụ ahụ bụ “megharịa ma gbasaa”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Anyị ga-atụle isi nke atọ n’akwụkwọ na-esonụ, ma ọ bara uru ịkọwa ebe a na ikpe nke waymark nke atọ n’isi nke atọ na-akọwa ndakpọ olileanya ikpeazụ, nke e jiri ndakpọ olileanya mbụ mee ihe nnọchianya ya. “Akụkọ zoro ezo” nke égbè eluigwe asaa na-akọwa waymark atọ, na-amalite ma na-akwụsị n’otu ndakpọ olileanya. N’isi nke abụọ nke Daniel, e jikọtara ndakpọ olileanya mbụ na “iwu ọnwụ” nke Nebukadneza, ma n’isi nke atọ, e jikọtara ndakpọ olileanya ikpeazụ na “iwu ọnwụ” ọzọ nke Nebukadneza.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Akụkọ nzuzo” nke “àmà abụọ” ahụ, ndị na-anọchi anya ngagharị Future for America, na-anọchi anya ndakpọ olileanya nke Julaị 18, 2020. Mgbe ahụ ka “oge ichere” ahụ malitere dịka e si anọchi anya ya site na “ụbọchị atọ na ọkara” n’Isi nke iri na otu nke Mkpughe. A kọwara n'ụzọ pụrụ iche n’Okwu amụma nke Chineke mmalite n’ọnwụhị na mbilite n’ọnwụ nke ndị ahụ e “gburu n’okporo ámá” site n’aka anụ ọhịa ahụ nke si “n’olulu enweghị nsọtụ” rịgoro; ma n’ogo dị mfe, mgbe àmà abụọ ahụ tetara, ha ghọtara “ihe nzuzo” ahụ e gosiri na Daniel isi nke abụọ.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

“Nzuzo” ahụ bụ ozi nke Mkpu Etiti Abalị, nke ha na-ekwusara mgbe ahụ ruo Daniel isi nke atọ, mgbe iwu ụbọchị Sọnde nke na-abịa ngwa ngwa rutere, ma nkụda mmụọ ikpeazụ emee. Nkụda mmụọ mbụ nwetara ndị ahụ a na-anọchi anya dị ka “Daniel” n’ụbọchị Julaị 18, 2020. Nkụda mmụọ ikpeazụ na-adakwasị onye ndu nke “eze iri” ahụ, nke bụ United States, ka ndapụ n’ezi ofufe nke mba na-ebute mbibi nke mba sitere n’aka Islam.

We will finish the summary and conclusion of Daniel chapter two in the next article.

N’isiokwu na-abịa, anyị ga-emecha nchịkọta na mmechi nke isi nke abụọ nke Daniel.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Setan ejidewo ụwa n’agha. O butela sabbath arụsị, na-eme ka o yie ka e nyere ya oke mkpa. O zuru nsọpụrụ nke ụwa Ndị Kraịst, wepụ ya n’ebe Sabbath nke Onyenwe anyị nọ, nye ya sabbath arụsị a. Ụwa na-akpọ isi ala n’ihu ọdịnala, iwu mmadụ mere. Dịka Nebukadneza guzobere oyiyi ọlaedo ya n’ala dị larịị Dura, wee si otu a bulie onwe ya elu, otu a ka Setan na-ebuli onwe ya elu n’ime sabbath ụgha a, nke o zuru uwe nsọpụrụ nke eluigwe nye ya.” Review and Herald, March 8, 1898.

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