Article

# The Book of Daniel - Number Thirty-Four

Akwụkwọ Daniel — Nọmba Iri Atọ na Anọ

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Mkpughe nke Daniel: Njem Amụma N’ime Akụkọ Ụwa na Ikpe Chineke

Author

Jeff Pippenger

Published

December 29, 2023

Formats

PDF
Word
Song MP3

The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Isi nke mbụ isii nke akwụkwọ Daniel na-anọchi anya akụkọ ihe mere eme nke anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ. United States (anụ ọhịa nke ụwa) malitere dị ka alaeze nke isii nke amụma Akwụkwọ Nsọ n’afọ 1798, mgbe papacy (anụ ọhịa nke oké osimiri nke Mkpughe isi nke iri na atọ) natara ọnyá ọnwụ amụma, ma kwụsị ọchịchị ya dịka alaeze nke ise nke amụma Akwụkwọ Nsọ.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Akụkọ ihe mere eme nke anụ ọhịa nke ụwa bụ akụkọ ihe mere eme nke ịdọ aka ná ntị banyere nso nke ikpe Chineke. N’mmalite nke akụkọ ihe mere eme nke anụ ọhịa nke ụwa, ikpe nyocha nke Chineke malitere, ma n’ọgwụgwụ nke anụ ọhịa nke ụwa ka ikpe mmezu nke Chineke na-amalite. Ịdọ aka ná ntị banyere nso nke ikpe nyocha nke Chineke, na mmalite, e gosipụtara ya site n’ozi mmụọ ozi mbụ nke Mkpughe isi nke iri na anọ, nke rutere n’“oge ọgwụgwụ” n’afọ 1798. Ịdọ aka ná ntị banyere nso nke ikpe mmezu nke Chineke, n’ọgwụgwụ, a na-anọchi anya ya dịka ozi ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ, nke rutere n’“oge ọgwụgwụ” n’afọ 1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

N’oge ọ bụla nke “oge ọgwụgwụ” a na-emeghe otu akụkụ nke akwụkwọ Daniel. N’akụkọ ihe mere eme mmalite nke anụ ọhịa nke ụwa, n’afọ 1798, a meghewo isi nke asaa, nke asatọ, na nke itoolu nke Daniel. A na-anọchi isi ndị ahụ anya dịka ọhụụ nke Osimiri Ulai. N’akụkọ ihe mere eme ọgwụgwụ nke anụ ọhịa nke ụwa, n’afọ 1989, a meghewo isi nke iri, nke iri na otu, na nke iri na abụọ nke Daniel. A na-anọchi isi ndị ahụ anya dịka ọhụụ nke Osimiri Hiddekel. Oge ọ bụla a na-emeghe akwụkwọ Daniel, a na-ewetara ọgbọ ahụ dị ndụ n’oge ahụ usoro ule nke nzọụkwụ atọ.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ọ si ya, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiela okwu ndị a ma kaa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, meekwa ka ha bụrụ ndị na-acha ọcha, a ga-anwale kwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Usoro ule a nke nzọụkwụ atọ dabeere n’usoro okwu Hibru a sụgharịrị dịka “eziokwu,” nke e kere site n’ijikọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru. Okwu Hibru ahụ na-anọchi anya ma nwekwa ike okike Chineke. Eziokwu amụma niile ka a haziri n’elu okwu ahụ, dịka kwa usoro ule a nke nzọụkwụ atọ dị na Daniel isi nke iri na abụọ. Okwu ahụ na-anọchi anya ọ bụghị naanị ike okike Chineke, kama kwa Jizọs Kraịst, onye bụ Eziokwu ahụ, onye kwa bụ Mbụ na Ikpeazụ, dịka mkpụrụedemede mbụ na nke ikpeazụ nke mkpụrụedemede Hibru na-anọchi anya ya.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

A na-anọchi anya mmalite akụkọ ihe mere eme nke anụ ọhịa nke sitere n’ụwa, mgbe ịdọ aka ná ntị banyere ịbịaru nso nke ikpe nyocha rutere n’oge ọgwụgwụ na 1798, site n’aka mmụọ ozi mbụ nke Mkpughe iri na anọ. Ozi nke mmụọ ozi mbụ dị na Mkpughe isi nke iri na anọ nwere nke ọ bụla n’ime nzọụkwụ atọ ahụ, nke bụ eziokwu ahụ, ma na-anọchi anya usoro nnwale nke nzọụkwụ atọ nke zutere ọgbọ ahụ mgbe mmụọ ozi mbụ bịarutere na 1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> M wee hụkwara mmụọ ozi ọzọ ka ọ na-efe n’etiti eluigwe, o nwere ozi ọma ebighị ebi ikwusa nye ndị bi n’ụwa, na nye mba nile, na ebo nile, na asụsụ nile, na ndị mmadụ nile, Na-ekwu n’oké olu, Tụọ egwu Chineke, nyekwa ya otuto; n’ihi na oge ikpe ya abịawo: kpọọkwa isiala nye Onye ahụ kere eluigwe, na ụwa, na oké osimiri, na isi iyi nile nke mmiri. Mkpughe 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Akụkọ ihe mere eme nke njedebe nke anụ ọhịa nke ụwa, mgbe ịdọ aka ná ntị banyere mbata nke ikpe mmejuputara ruru n’oge ọgwụgwụ na 1989, ka a na-anọchi anya ya site n’aka mmụọ ozi atọ nke Mkpughe isi nke iri na anọ. Mmụọ ozi atọ nke Mkpughe iri na anọ na-anọchi anya nzọụkwụ atọ ahụ, nke bụ eziokwu ahụ, ma mmụọ ozi atọ ahụ na-anọchi anya usoro nnwale nke nzọụkwụ atọ nke zutere ọgbọ ahụ bi ndụ mgbe mmụọ ozi nke atọ bịarutere na 1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> M wee hụkwara mmụọ-ozi ọzọ ka ọ na-efe n’etiti eluigwe, onye nwere ozi-ọma ebighị ebi ikwusaara ndị bi n’elu ụwa, na mba niile, na ebo niile, na asụsụ niile, na ụmụ mmadụ niile, na-ekwu okwu n’oké olu, Sọpụrụnụ Chineke, nyenụ ya otuto; n’ihi na oge ikpe ya abịawo: kpọọkwa isiala nye Onye ahụ kere eluigwe, na ụwa, na osimiri, na isi iyi mmiri. Mmụọ-ozi ọzọ soro, na-ekwu, Babilọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya. Mmụọ-ozi nke atọ soro ha, na-ekwu n’oké olu, Ọ bụrụ na onye ọ bụla akpọọ isiala nye anụ ọhịa ahụ na onyinyo ya, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, onye ahụ ga-aṅụkwa mmanya nke iwe Chineke, nke a wụsara n’ejighị ihe ọ bụla gwakọta ya n’ime iko nke ọnụma ya; a ga-ata ya ahụhụ n’ọkụ na brimstone n’ihu ndị mmụọ-ozi dị nsọ, nakwa n’ihu Nwa Atụrụ ahụ: anwụrụ nke ahụhụ ha na-arịgo ruo mgbe ebighị ebi; ha enweghịkwa izu ike ehihie ma ọ bụ abalị, ndị ahụ na-akpọọ isiala nye anụ ọhịa ahụ na onyinyo ya, na onye ọ bụla na-anata akara aha ya. N’ebe a ka ntachi obi nke ndị nsọ dị: n’ebe a ka ndị na-edebe iwu Chineke na okwukwe Jisọs dị. Mkpughe 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

A haziri akwụkwọ Daniel n’elu ozi ndị mmụọ ozi atọ. Ọdịdị ahụ bụ ma nzọụkwụ atọ nke okwu Hibru a sụgharịrị “eziokwu”, ma kwa usoro ule nke nzọụkwụ atọ kwekọrọ na ya; ma usoro ule ahụ na-emeghe n’elu ahịrị akụkọ ihe mere eme nke anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ (United States), nakwa n’elu ahịrị akụkọ ihe mere eme nke mpi abụọ nke anụ ọhịa nke ụwa ahụ (Republicanism na Protestantism). Akụkọ ihe mere eme nke United States, malite n’afọ 1798 ma na-aga n’ihu ruo iwu Sunday nke na-abịa n’oge na-adịghị anya, bụ otu oge ahụ n’akụkọ ihe mere eme nke ụka Seventh-day Adventist dị. Ya mere, akwụkwọ Daniel gụnyekwara ọdịdị ahụ nke na-egosi akụkọ ihe mere eme nke Adventism, malite n’afọ 1798 ma na-aga n’ihu ruo iwu Sunday nke na-abịa n’oge na-adịghị anya. N’ime ime nke a, akwụkwọ Daniel na-akọwapụta otu akụkọ amụma ahụ ndị e sere n’akwụkwọ Mkpughe, ma n’ime ime nke a ọ na-enye àmà mbụ nke na-eweta ozi nke àmà nke abụọ n’izu oke. A na-emezu izu oke nke akwụkwọ abụọ ahụ site n’otu ihe omume amụma ahụ nke dị na mmekọrịta nke Agba Ochie na Agba Ọhụrụ.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Akụkọ ndụ, ọnwụ, na mbilite n’ọnwụ nke Jisọs, dị ka nke Ọkpara Chineke, apụghị igosi ya nke ọma n’uju ma e wezụga ihe akaebe dị n’Agba Ochie. A na-ekpughe Kraịst n’Agba Ochie nke ọma dịka n’Agba Ọhụrụ. Otu na-agba àmà banyere Onye Nzọpụta ga-abịa, ebe nke ọzọ na-agba àmà banyere Onye Nzọpụta nke bịaruworị n’ụzọ ndị amụma buru amụma ya. Iji nwee ekele kwesịrị ekwesị maka atụmatụ mgbapụta, a ghaghị ịghọta Akwụkwọ Nsọ nke Agba Ochie nke ọma nke ukwuu. Ọ bụ ìhè ahụ e mere ka ọ bụrụ nke ebube sitere n’oge amụma gara aga ka na-eme ka ndụ Kraịst na ozizi nke Agba Ọhụrụ pụta ìhè n’udo anya na n’ịma mma. Ọrụ ebube Jisọs bụ ihe akaebe nke ịdị-Chineke ya; ma ihe akaebe kachasị ike na ọ bụ Onye Mgbapụta nke ụwa dị n’amụma nile nke Agba Ochie mgbe e jiri ha tụnyere akụkọ ihe mere eme nke Agba Ọhụrụ. Jisọs gwara ndị Juu, ‘Nyochaanụ Akwụkwọ Nsọ; n’ihi na n’ime ha ka unu na-eche na unu nwere ndụ ebighị ebi, ma ha bụkwa ndị na-agba àmà banyere m.’ N’oge ahụ, ọ dịghị Akwụkwọ Nsọ ọzọ dị adị ma e wezụga nke Agba Ochie; ya mere, iwu ahụ Onye Nzọpụta nyere doro anya.” Spirit of Prophecy, olu nke 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Akụkọ ihe mere eme nke ndụ, ọnwụ, na mbilite n’ọnwụ nke Jisọs,” na-achịkọta ọrụ Kraịst n’ihi mmadụ, ma na-agba ama banyere nzọụkwụ atọ ahụ, ma nzọụkwụ atọ ahụ bụ “eziokwu.” Okwu Hibru a bụ “eziokwu,” na-anọchi anya Jisọs, onye bụ mbụ na ikpeazụ, mmalite na ọgwụgwụ na Alfa na Omega, ma okwu ahụ n’onwe ya nwere mkpụrụedemede mbụ na ikpeazụ nke na-anọchi anya otu ihe ahụ, n’ihi na dịka Alfa na Omega, Jisọs na-egosi njedebe nke ihe, tinyere mmalite nke ihe. Ndụ, ọnwụ na mbilite n’ọnwụ Kraịst bụ eziokwu, n’ihi na, n’etiti ihe ndị ọzọ, nzọụkwụ atọ na-anọchi anya ha, ma nzọụkwụ mbụ na nke ikpeazụ bụcha “ndụ,” n’ihi na “ndụ” na “mbilite n’ọnwụ” bụcha “ndụ.” Mkpụrụedemede dị n’etiti okwu Hibru ahụ bụ mkpụrụedemede nke iri na atọ n’usoro mkpụrụedemede, ma iri na atọ bụ akara nke nnupụisi, ma ọnwụ Kraịst sitere na nnupụisi nke Setan na ụmụ Adam, ndị sonyere na nnupụisi ya.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

A na-ewepụ akara e kpuchiri nghọta nke Mkpughe Jisọs Kraịst n’akwụkwọ Mkpughe ntakịrị tupu mmechi oge amara mmadụ, ma otu isi akụkụ nke eziokwu a na-ewepụ mkpuchi ya n’oge ahụ bụ na Kraịst bụ “eziokwu ahụ,” Alfa na Omega, Onye na-etinye akara aka Ya dị ka Alfa na Omega n’elu eziokwu ndị ahụ O nyere iwu ka ha dịrị n’Okwu Ya. Mgbe Sister White dere, “Akụkọ banyere ndụ, ọnwụ, na mbilite n’ọnwụ Jisọs, dịka nke Ọkpara Chineke, apụghị igosi ya nke ọma n’uju ma e wezụga site n’àmà dị n’Agba Ochie. A na-ekpughe Kraịst n’Agba Ochie n’ụzọ doro anya dịka n’Agba Ọhụrụ,” ọ na-ekwenye, nye ndị ga-ahụ ya, na ozi ndị mmụọ ozi atọ dị na Mkpughe isi nke iri na anọ (nke e wuru kwa n’elu nzọụkwụ atọ ahụ ahụ, dịka “ndụ, ọnwụ na mbilite n’ọnwụ”), “apụghị igosi ya nke ọma n’uju ma e wezụga site n’àmà dị n’ime” akwụkwọ Daniel.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Ọ na-akọwakwa na akwụkwọ Daniel na-agba àmà banyere Babilọn nke “ga-abịa,” ebe akwụkwọ Mkpughe na-agba àmà banyere Babilọn nke “abịawo” n’ụzọ e buru amụma ya n’akwụkwọ Daniel. Ọzọkwa, nkọwa a na-egosi na “iji nwee ekele ziri ezi” maka akwụkwọ Mkpughe, a “ghaghị ịghọta nke ọma” akwụkwọ Daniel, n’ihi na “ọ bụ ìhè ahụ e nyere ebube” sitere n’akwụkwọ Daniel “na-eme ka ndụ Kraịst na ozizi ndị” nke akwụkwọ Mkpughe pụta ìhè “n’ịdo anya na ịma mma.”

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

A pụkwara ịghọta okwu ya dịka nke na-egosi na “ọrụ ebube nke Jizọs” nke a na-anọchi anya n’akwụkwọ Mkpughe bụ “ihe àmà nke ịbụ Chi ya; ma ihe àmà kachasị ike na ọ bụ Onye mgbapụta nke ụwa ka a na-ahụ” mgbe amụma ndị dị n’akwụkwọ Daniel “tụnyere akụkọ ihe mere eme” nke akwụkwọ Mkpughe. Ọzọkwa, a pụrụ ịmata na mgbe “Jizọs gwara ndị Juu, ‘Chọchaanụ Akwụkwọ Nsọ; n’ihi na n’ime ha ka unu chere na unu nwere ndụ ebighị ebi, ha onwe ha bụkwa ndị na-agba àmà banyere m,’” na maka ndị Juu ime mmụọ taa, akwụkwọ Daniel bụ ihe na-agba àmà banyere Mkpughe nke Jizọs Kraịst, na na mkpughe ahụ nke a meghere akara ya tupu nnọchi ikpe emechie bụ ebe a na-achọta ndụ ebighị ebi.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Akwụkwọ Daniel na-ewepụta eziokwu amụma ndị ahụ a na-eme ka ha zuo okè n’Akwụkwọ Mkpughe. E wuru ya n’elu nzọụkwụ atọ ndị okwu Hibru maka “eziokwu” na-anọchi anya ha, ya mere akwụkwọ ahụ n’onwe ya na-anọchi anya ule nye ọgbọ ahụ n’oge a na-emeghe ma na-ekpughe eziokwu ndị a. Jisọs n’onwe Ya, dịka Alfa na Omega, ka a na-emesi ike ozugbo n’okwu mbụ na n’isi mbụ nke Akwụkwọ Mkpughe. Edemede ndị a egosikwala na Daniel isi nke mbụ nwere otu nhazi amụma ahụ na otu àgwà ndị ahụ nke ozi mmụọ ozi mbụ nke Mkpughe isi nke iri na anọ.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Ozi nke mmụọ-ozi mbụ na Daniel isi nke mbụ, ha abụọ na-akọwapụta usoro ọnwụnwa nke nzọụkwụ atọ, nke bụ akara njirimara nke Alfa na Omega. Isi ahụ na-amalite site n’aka Babilọn nkịtị na-emeri Juda nkịtị, akwụkwọ ahụ wee duru gaa n’agha ikpeazụ dị n’etiti Babilọn na Juda dịka e si gosi ya n’amaokwu isii ikpeazụ nke Daniel isi nke iri na otu. N’amaokwu ndị ahụ, Babilọn nke mmụọ ka Juda nke mmụọ na-emeri, dịka Maịkel na-ebili, oge amara mmadụ wee mechie. Amaokwu ndị ahụ na-anọchi anya njedebe nke akụkọ amụma banyere agha dị n’etiti Babilọn na Juda. N’amaokwu ndị ahụ, a na-egosipụta ịgwọ ọnya ahụ na-egbu egbu.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Amaokwu ndị na-akọwa ọgwụgwọ nke ọnya ahụ na-egbu egbu na-amalite na amaokwu nke iri anọ nke Daniel iri na otu, nke ji okwu ndị a malite: “Ma n’oge ọgwụgwụ.” “Oge ọgwụgwụ” dị n’amaokwu ahụ na-anọchi anya afọ 1798, mgbe e nyere ndị ụkọchukwu Rom ọnya ha na-egbu egbu. Amaokwu ndị ahụ wee kọwaa akụkọ banyere otu e si gwọọ ọnya ahụ na-egbu egbu, ka ndị ụkọchukwu Rom na-emeri, nke mbụ, onye iro ha, eze ndịda (Soviet Union), nke abụọ, onye mmekọ ha, ala ahụ dị ebube (United States), na nke atọ, onye ha na-emegbu, Egypt (United Nations). N’amaokwu nke iri anọ na ise, ndị ụkọchukwu Rom (eze ugwu), na-abịa na njedebe ha, n’enweghị onye ga-enyere ha aka. Akụkọ banyere ọgwụgwọ nke ọnya ahụ na-egbu egbu nke ndị ụkọchukwu Rom n’amaokwu ndị ahụ na-amalite site n’ịda nke ndị ụkọchukwu Rom na 1798, ọ na-agwụkwa na mbilite ikpeazụ na ọdịda ikpeazụ nke ndị ụkọchukwu Rom. Amaokwu ndị dị n’etiti mmalite nke akụkụ ahụ na mmechi nke akụkụ ahụ na-akọwapụta nnupụisi ahụ dị n’etiti.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

E kere okwu Hibru a na-eji maka “eziokwu” site n’ijikọta mkpụrụedemede mbụ, mkpụrụedemede nke iri na atọ, na mkpụrụedemede ikpeazụ nke mkpụrụedemede Hibru. Iri na atọ bụ ọnụọgụ nke na-anọchi anya nnupụisi, na akụkọ ihe mere eme dị n’etiti nke mbụ na nke ikpeazụ. N’akụkụ ikpeazụ nke amụma n’akwụkwọ Daniel, a na-anọchi anya otu agha ahụ e gosipụtara n’amaokwu mbụ nke akwụkwọ ahụ. Amaokwu ndị ahụ na-ewebata isi nke mbụ, ebe anyị na-ahụ usoro nnwale nke nzọụkwụ atọ nke bụ eziokwu. Mgbe ahụ, n’akụkụ ikpeazụ ahụ, anyị na-ahụkwa otu nzọụkwụ atọ ahụ, dịka ọ na-amalite site n’ọdịda mbụ nke papacy ma na-ejedebe n’ọdịda ikpeazụ nke papacy, ebe nnupụisi nke ụbọchị ikpeazụ dị n’etiti ya.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

N’ime amaokwu isii ikpeazụ ndị ahụ nke Daniel isi nke iri na otu, e nwere àmà nke abụọ nye eziokwu ahụ, n’ihi na ike ala mbụ nke papacy chọrọ ịkwatu (eze nke ndịda) bụ akara nke ike agwọ ukwu ahụ, dịka nke ikpeazụ n’ime ike ala atọ ahụ (Ijipt) bụkwa ya. Mmeri nke nzọụkwụ atọ ahụ nke dị mkpa ka a gwọọ ọnya na-egbu egbu ahụ, na-amalite site n’eze nke ndịda bụ nke bụ akara nke ike agwọ ukwu nke ekweghị na Chineke, ma nke ikpeazụ n’ime ike atọ ahụ, nke Ijipt nọchiri anya ya, bụ akara Akwụkwọ Nsọ bụ isi nke ekweghị na Chineke nke jikọtara ya na agwọ ukwu ahụ. N’eziokwu, okwu a sụgharịrị dịka “ndịda” n’amaokwu nke iri anọ nke akụkụ ahụ bụ “negeb,” nke a na-asụgharị mgbe ụfọdụ dịka Ijipt. Ihe mgbochi atọ ahụ nwere akara njirimara nke eziokwu, n’ihi na ihe mgbochi mbụ ahụ bụ ihe mgbochi ikpeazụ ahụ. Ike dị n’etiti bụ ala ahụ dị ebube (United States). United States bụ ebe e si eweta nnupụisi nke iwu ụbọchị Sọnde, ma akara nke United States mgbe ọ malitere bụ ógbè iri na atọ.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Akara ngosipụta nke Alfa na Omega jupụtara n’akwụkwọ Daniel dum, ma na-enye àmà nke, mgbe ejikọrọ ya na akwụkwọ Mkpughe, na-eguzobe ịdị-nsọ nke Jizọs Kraịst. N’ihe gbasara Daniel isi nke iri na abụọ, na usoro ule nke nzọụkwụ atọ nke na-eme n’ọgbọ ahụ mgbe e meghere akwụkwọ ahụ; ịjụ mkpughe nke nhazi nke akwụkwọ Daniel, bụ ịdị n’etiti ndị ahụ a kpọrọ ndị ajọ omume. N’ihe gbasara Mkpughe isi nke iri na anọ, ịjụ mkpughe nke nhazi nke akwụkwọ Daniel, bụ ịdị n’etiti ndị ahụ a kpọrọ ndị na-efe anụ ọhịa ahụ na oyiyi ya ofufe.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Akwụkwọ Mkpughe na-egosi na kpọmkwem tupu oge amara emechie, a na-emeghe Mkpughe nke Jisọs Kraịst; ma Mkpughe nke Jisọs Kraịst gụnyekwara mmeghe nke nhazi nke akwụkwọ Daniel.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Ndị mmadụ nyere Daniel nsọpụrụ site n’ibu ọrụ nke ọchịchị na site n’ịmata ihe nzuzo nke alaeze ndị nwere ọchịchị sara mbara n’ụwa niile, Chineke kwa nyere ya nsọpụrụ dịka onye nnọchi-anya Ya, ma nye ya ọtụtụ mkpughe banyere ihe omimi nke oge ndị ga-abịa. Amụma ya ndị dị ịtụnanya, dịka o dere ha n’isi nke 7 ruo 12 nke akwụkwọ ahụ na-aza aha ya, aghọtaghị nke ọma ọbụna site n’aka onye-amụma ahụ n’onwe ya; ma tupu ọrụ ndụ ya agwụ, e nyere ya nkwenye a gọziri agọzi na ‘na njedebe nke ụbọchị ndị ahụ’—n’oge mmechi nke akụkọ ihe mere eme nke ụwa a—na a ga-ekwe ya ọzọ ka o guzoro n’oke ya na n’ọnọdụ ya. E nyereghị ya ka ọ ghọta ihe niile Chineke kpugheere banyere nzube nsọ ahụ. ‘Mechie okwu ndị a, kụchiekwa akwụkwọ ahụ akara,’ ka e nyere ya iwu banyere ihe odide amụma ya; ndị a ga-abụ ndị e kụchiri akara ‘ruo oge ọgwụgwụ.’ ‘Gaa n’ụzọ gị, Daniel,’ ka mmụọ-ozi ahụ nyere onye ozi Jehova ahụ kwesịrị ntụkwasị obi iwu ọzọ; ‘n’ihi na emechiela okwu ndị ahụ, e kụchikwara ha akara ruo oge ọgwụgwụ ahụ…. Ma gị onwe gị, gaa n’ụzọ gị ruo ọgwụgwụ: n’ihi na ị ga-ezu ike, guzo kwa n’oke gị na njedebe nke ụbọchị ndị ahụ.’ Daniel 12:4, 9, 13.”

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Ka anyị na-abịaru ngwụcha nke akụkọ ihe mere eme nke ụwa a nso, amụma ndị e dere n’akwụkwọ Daniel chọrọ nlebara anya anyị pụrụ iche, n’ihi na ha metụtara kpọmkwem oge anyị bi n’ime ya. E kwesịrị ijikọkwa na ha ozizi nke akwụkwọ ikpeazụ nke Akwụkwọ Nsọ nke Agba Ọhụrụ. Setan eduwo ọtụtụ mmadụ ka ha kweere na akụkụ amụma nke ihe odide Daniel na nke Jọn onye mkpughe dere apụghị ịghọta. Ma nkwa ahụ doro anya na ngọzi pụrụ iche ga-eso ọmụmụ amụma ndị a. ‘Ndị maara ihe ga-aghọta’ (amaokwu 10), ka e kwuru banyere ọhụụ Daniel ndị a ga-emepe n’ụbọchị ikpeazụ; ma banyere mkpughe ahụ Kraịst nyere ohu Ya Jọn ka ọ bụrụ nduzi nye ndị nke Chineke n’ime narị afọ niile, nkwa ahụ bụ, ‘Ngọzi nādiri onye nāgụ ya, na ndị nānụ okwu nke amụma a, ma debe ihe ndị ahụ e dere n’ime ya.’ Mkpughe 1:3.” Prophets and Kings, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

N’iji oge ga-abịa gwa ọgbọ na oge ya, Sister White kwuru, “ka anyị na-eru nso na njedebe nke akụkọ ihe mere eme nke ụwa a,” “‘ndị maara ihe ga-aghọta,” na “amụma ndị e dere site n’aka Daniel chọrọ nlebara anya pụrụ iche anyị, n’ihi na ha metụtara kpọmkwem oge anyị bi na ya.” “Ọtụtụ mkpughe banyere ihe omimi nke oge ndị ga-abịa. Amụma ya ndị dị ebube, dịka o dere ha n’isi nke asaa ruo nke iri na abụọ nke akwụkwọ ahụ nke na-ebu aha ya,” “a ga-emeghe ha n’ụbọchị ikpeazụ.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Mgbe a kpughere akwụkwọ Daniel, ọ na-emepụta usoro ime ka mmadụ dị ọcha nke nzọụkwụ atọ, nke na-anwale ọgbọ ahụ dị ndụ n’oge ọdụm nke ebo Juda nyere ndị Ya akwụkwọ Daniel. N’akwụkwọ Mkpughe isi nke iri, Sister White na-agwa anyị na mmụọ ozi ahụ nke si n’eluigwe rịdata bụ “onye na-erughị Jisọs Kraịst n’onwe Ya.” N’akwụkwọ Mkpughe isi nke iri, mmụọ ozi ahụ nwere obere akwụkwọ meghe n’aka Ya, nke e nyere Jọn iwu ka o were rie. Ọdụm nke ebo Juda, onye na-erughị Jisọs Kraịst n’onwe Ya, bụ onye kpughere akwụkwọ ahụ, ya mere akwụkwọ ahụ e nyere Jọn iwu ka o rie bụ obere akwụkwọ Daniel.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Ọ bụ Ọdụm nke ebo Juda mepere akwụkwọ ahụ e biri akara ma nye Jọn mkpughe nke ihe ndị ga-adị n’ụbọchị ndị ikpeazụ ndị a.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “Daniel guzoro n’ókè ya iji buo àmà ya nke e mechiri emechi ruo oge ọgwụgwụ, mgbe a ga-ekwusa ozi mmụọ-ozi mbụ ahụ nye ụwa anyị. Ihe ndị a dị oke mkpa na-enweghị nsọtụ n’ụbọchị ikpeazụ ndị a; ma ebe ‘a ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị ọcha, ma nwalee ha,’ ‘ndị ajọ omume ga na-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta.’ Lee ka nke a si bụrụ eziokwu! Mmehie bụ mmebi iwu Chineke; ma ndị na-agaghị anabata ìhè banyere iwu Chineke agaghị aghọta nkwusa nke ozi mmụọ-ozi mbụ, nke abụọ, na nke atọ. Akwụkwọ Daniel ka a meghere n’ekpughe e nyere Jọn, ma ọ na-eburu anyị gaa n’ihu ruo n’ihe omume ikpeazụ nke akụkọ ihe mere eme nke ụwa a.”

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Ọ̀ ga-abụ na ụmụnna anyị ga-echeta n’obi na anyị na-ebi n’etiti ihe ize ndụ nke ụbọchị ikpeazụ? Gụọ Mkpughe n’ịjikọta ya na Daniel. Kụzie ihe ndị a.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Ịjụ mkpughe nke nhazi akwụkwọ Daniel, nke a na-emepe ugbu a, bụ ịbụ n’etiti ndị a na-akọwa dị ka ndị ajọ omume. Isi nke mbụ isii nke Daniel na-eguzobe nhazi amụma nke na-anọchite anya akụkọ amụma nke Adventism, anụ ọhịa nke ụwa, afọ iri asaa ihe nnọchianya nke Isaiah isi nke iri abụọ na atọ, mpi abụọ nke Protestantism na Republicanism, akụkọ amụma nke ozi mmụọ ozi mbụ na nke abụọ, na akụkọ nke ozi ndị mmụọ ozi atọ. Isi isii ikpeazụ nke Daniel na-akọwa ozi amụma ndị a na-emepe na mbido na na njedebe nke akụkọ ndị a niile a kpọtụrụ aha na mbụ.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Isi nke mbụ nke Daniel bụ akụkọ ihe mere eme nke mmegharị nke mmụọ-ozi mbụ, na mmalite nke akụkọ ihe mere eme nke anụ ọhịa nke ụwa. Isi nke mbụ ruo nke atọ bụ akụkọ ihe mere eme nke mmegharị nke mmụọ-ozi nke atọ, n’ọgwụgwụ nke akụkọ ihe mere eme nke anụ ọhịa nke ụwa. A ga-eme ka isi nke anọ kwekọọ na isi nke mbụ, dịka mmalite, ma a ga-eme ka isi nke ise na nke isii kwekọọ na isi nke mbụ ruo nke atọ, dịka ọgwụgwụ. Mmụba nke ọmụma nke e ji nọchite anya ya n’isi nke asaa, nke asatọ na nke itoolu ka a ga-eme ka o kwekọọ na isi nke mbụ dịka akụkọ nke mmalite. Mmụba nke ọmụma nke e ji nọchite anya ya n’isi nke iri, nke iri na otu na nke iri na abụọ ka a ga-eme ka o kwekọọ na isi nke mbụ ruo nke atọ dịka akụkọ nke ọgwụgwụ.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Ahịrị n’elu ahịrị, ngwa a na-akọwapụta akụkọ mmalite nke anụ ọhịa nke ụwa dị ka isi nke mbụ, nke anọ, nke asaa, nke asatọ na nke itoolu. Ngwa a na-akọwapụtakwa akụkọ njedebe nke anụ ọhịa nke ụwa dị ka isi nke mbụ ruo nke atọ, isi nke ise, nke isii na nke iri ruo nke iri na abụọ. N’ihi ya, a na-ewepụta akwụkwọ Daniel dị ka ma mmalite ma njedebe nke anụ ọhịa nke ụwa.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

A pụrụ ịmata mmalite nke anụ ọhịa nke ụwa mgbe ahụ dịka Daniel isi nke mbụ, n’ihi na isi nke anọ ga-agafe n’elu isi nke mbụ (ahịrị n’elu ahịrị). Isi nke asaa, nke asatọ na nke itoolu ga-agafekwa n’elu isi nke mbụ. Ya mere, mmalite nke akụkọ ihe mere eme nke anụ ọhịa nke ụwa ka Daniel isi nke mbụ na-anọchite anya ya.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Otúkwa a ka ọ dị n’ihe gbasara njedebe nke anụ-ọhịa nke ụwa. A na-anọchi anya njedebe nke akụkọ ihe mere eme nke anụ-ọhịa nke ụwa site n’isi nke mbụ ruo n’isi nke atọ, ma isi nke ise, nke isii, nke iri, nke iri na otu na nke iri na abụọ ga-agabiga n’elu isi atọ mbụ ahụ (ahịrị n’elu ahịrị), ya mere, a na-anọchi anya njedebe nke akụkọ ihe mere eme nke anụ-ọhịa nke ụwa site n’isi atọ mbụ nke Daniel.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Isi nke mbụ na-anọchi anya mmalite, mgbe ahụ isi nke mbụ ruo nke atọ na-anọchi anya ọgwụgwụ; ma nhazi nke otu, wee bụrụ atọ, na-egosi na nhazi amụma nke akwụkwọ Daniel yiri kpamkpam nhazi amụma nke ndị mmụọ ozi atọ nke Mkpughe iri na anọ. N’ebe ahụ, dị ka ọ dị na Daniel, mmụọ ozi mbụ na-anọchi anya akụkọ ihe mere eme pụrụ iche, ma n’otu oge ahụ ọ bụkwa otu ụzọ n’ime atọ nke akụkọ ihe mere eme nke ndị mmụọ ozi atọ ahụ. N’otu oge ahụkwa, dịka nghọta a si akọwa ma mesie njikọta nke atọ na otu ike, ọ bụkwa nhazi nke okwu Hibru ahụ bụ eziokwu, nke na-anọchi anya ọ bụghị naanị Kraịst na ike okike nke Chineke, kama kwa usoro ule na ime ka mmadụ dị ọcha nke nzọụkwụ atọ, nke e gosiri ma na Daniel isi nke mbụ, ma ọzọkwa na Daniel isi nke mbụ ruo nke atọ.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Jisọs, onye bụ eziokwu, bụkwa Onye Mbụ na Onye Ikpeazụ, ma n’ihe ahụ, a na-emegharị akụkọ ihe mere eme nke ije ozi nke mmụọ-ozi mbụ kpọmkwem n’akwụkwọ ozi ya n’akụkọ ihe mere eme nke ndị mmụọ-ozi atọ; ya mere, n’ụzọ amụma, ọ dị irè itinye isi atọ mbụ nke Daniel n’elu Daniel isi nke mbụ, n’ihi na mmalite na-egosipụtakarị ọgwụgwụ. Akwụkwọ Daniel wee bụrụ “obere akwụkwọ” ahụ dị n’aka mmụọ-ozi ahụ, n’ihi na enwere ike ịnọchite anya “obere akwụkwọ” Daniel n’uju n’ime Daniel isi nke mbụ.

We will continue our study of the book of Daniel in the next article.

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

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> “N’etiti ndị ndị isi ozi ahụ na-achọ ka ha kwadebe imezu ihe ndị e nyere n’iwu eze ahụ, e nwekwara Daniel na ndị enyi ya. Mgbe a gwara ha na dịka iwu ahụ siri dị, ha onwe ha kwa aghaghị ịnwụ, Daniel, ‘n’amamihe na nghọta,’ jụrụ Ariok, onye isi ndị nche eze, sị, ‘Gịnị mere iwu a si n’aka eze pụta n’ọsọ dị otu a?’ Ariok kọọrọ ya akụkọ banyere mgbagwoju anya eze ahụ nwere n’ihi nrọ ya pụrụ iche, na otu o si ghara inweta enyemaka n’aka ndị ahụ ọ tụkwasịrịrị obi kasịnụ ruo mgbe ahụ. Mgbe Daniel nụrụ nke a, ebe ọ tinyere ndụ ya n’ihe ize ndụ, ọ gara n’ihu eze ma rịọ ka e nye ya oge, ka o wee rịọ Chineke ya ka O kpugheere ya nrọ ahụ na nkọwa ya.”

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> “Eze zara arịrịọ a, eze ahụ kwetara. ‘Mgbe ahụ Daniel gara n’ụlọ ya, mee ka ihe ahụ mara Hananaịa, Maishael, na Azaria, ndị òtù ya.’ Ha jikọrọ ọnụ chọọ amamihe n’aka Isi Iyi nke ìhè na ihe ọmụma. Okwukwe ha siri ike n’ịma na Chineke debere ha n’ebe ahụ ha nọ, na ha na-arụ ọrụ Ya ma na-emezu ihe ọrụ dịịrị ha chọrọ. N’oge mgbagwoju anya na ihe ize ndụ, ha na-atụgharịrị mgbe niile n’ebe Ọ nọ ka O duzie ha ma chebe ha, Ọ bụrụkwaara ha enyemaka dị nso mgbe niile. Ugbu a, n’ịdị umeala n’obi nke obi, ha nyere onwe ha ọzọ n’okpuru Onyeikpe nke ụwa, na-arịọsi ike ka Ọ nye ha nnapụta n’oge a nke mkpa pụrụ iche ha. Ha arịọghịkwa n’efu. Chineke ahụ ha sọpụrụ, sọpụrụkwara ha ugbu a. Mmụọ nke Onyenwe anyị dakwasịrị ha, e wee kpughee Daniel, ‘n’ọhụụ abalị,’ nrọ eze ahụ na ihe ọ pụtara.”

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Ihe mbụ Daniel mere bụ ikele Chineke ekele n’ihi mkpughe e nyere ya. O tiri mkpu sị, ‘Ka a gọzie aha Chineke ruo mgbe ebighị ebi ebighị ebi; n’ihi na amamihe na ike bụ nke Ya: Ọ na-agbanwe oge na udu ha: Ọ na-ewepụ ndị eze, Ọ na-ebulikwa ndị eze elu: Ọ na-enye ndị amamihe amamihe, na ndị maara nghọta ihe ọmụma: Ọ na-ekpughe ihe ndị omimi na ihe ndị e zoro ezo: Ọ maara ihe dị n’ọchịchịrị, ìhè na-ebikwakwa n’ebe Ọ nọ. Ana m ekele Gị, na-eto Gị, O Gị Chineke nke nna m hà, onye nyere m amamihe na ike, ma mee ka a mara m ugbu a ihe anyị rịọrọ n’aka Gị: n’ihi na ugbu a i meela ka e mata anyị okwu eze ahụ.’” Prophets and Kings, 493, 494.

Back to Articles