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# The Book of Daniel - Number Fifteen

Akwụkwọ Daniel - Nọmba Iri na ise

Daniel Chapter Two – Summary and Conclusion Part Two

Daniel Isi nke Abụọ – Nchịkọta na Mmechi Akụkụ nke Abụọ

Author

Jeff Pippenger

Published

December 10, 2023

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At the end of July, 2023, the voice in the wilderness began to cry unto the dead dry bones, as represented by Daniel going to Arioch and informing him that he understood the “secret.” Daniel in relation to Hananiah, Mishael and Azariah represent the Elijah messenger, and the Elijah message identifies that whether God’s people understand or accept it or not, they are already under a curse.

Ná ngwụsị ọnwa Julaị, 2023, olu ahụ nọ n’ọzara malitere iti mkpu kpọkuo ọkpụkpụ akọrọ ndị nwụrụ anwụ, dịka e si gosipụta ya n’ime Daniel mgbe ọ gakwuuru Arioch ma mee ka ọ mara na ọ ghọtara “ihe nzuzo” ahụ. Daniel n’ihe gbasara Hananiah, Mishael na Azariah na-anọchi anya onyeozi Elaija, ozi Elaija ahụ na-emekwa ka a mata na ma ndị nke Chineke aghọta ya ma ọ bụ nabata ya ma ọ bụ na ha aghọtaghị ya ma ọ bụ nabata ya, ha adịlarị n’okpuru ọnụ.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Ma ugbu a, unu ndị nchụàjà, iwu a bụrịrị nke unu. Ọ bụrụ na unu agaghị anụ, ma ọ bụrụ na unu agaghị etinye ya n’obi, inye aha m otuto, ka Jehova nke ndị agha kwuru, aga m ezitere unu ọbụbụ ọnụ, m ga-akọchakwa ngọzi unu: ee, akọchala m ha ugbua, n’ihi na unu adịghị etinye ya n’obi. Malakaị 2:1, 2.

The “priests” of the last days, according to Peter, are the covenant people of God who were formerly not the covenant people of God. They are those who ate of the “hidden book” when the mighty angel of Revelation eighteen descended on September 11, 2001. Yet according to Malachi, they are cursed.

“Ndị nchụàjà” nke ụbọchị ikpeazụ, dị ka Pita si kwuo, bụ ndị nke ọgbụgba ndụ Chineke, ndị na-abụghịbu ndị nke ọgbụgba ndụ Chineke n’oge gara aga. Ha bụ ndị riri “akwụkwọ ezoro ezo” ahụ mgbe mmụọ ozi dị ike nke Mkpughe iri na asatọ rịdatara na Septemba 11, 2001. Ma dịka Malakaị si kwuo, a bụrụla ha ọnụ.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Ọ bụrụ na unu anụrụla uto na Onye-nwe bụ onye nwere amara. N’ịbịakwute Ya, dịka nkume dị ndụ, nke mmadụ jụrụ n’ezie, ma nke Chineke họpụtara, nke dịkwa oké ọnụ ahịa, unu onwe-unu kwa, dịka nkume ndị dị ndụ, a na-ewuli unu ịbụ ụlọ ime mmụọ, ịbụkwa ọkwa nchụàjà dị nsọ, ka unu wee chụọ àjà ime mmụọ, ndị a na-anabata n’ihu Chineke site n’aka Jisọs Kraịst. N’ihi nke a kwa ka e dere ya n’Akwụkwọ Nsọ, Lee, ana m etinye na Zayọn nkume isi nkuku, nke ahọpụtara, nke dị oké ọnụ ahịa; ma onye kwere na ya agaghị eme ihere ma ọlị. Ya mere, n’ebe unu nọ, unu ndị kweere, ọ bụ oké ọnụ ahịa: ma n’ebe ndị na-adịghị erube isi nọ, nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka e mere isi nkuku, bụrụkwa nkume ịsụ ngọngọ, na oké nkume mmehie, ọbụna nye ndị ahụ na-asụ ngọngọ n’okwu ahụ, ebe ha na-adịghị erube isi: nke a kwa bụ ihe e kpebiri ha maka ya. Ma unu bụ agbụrụ a họpụtara, ọkwa nchụàjà eze, mba dị nsọ, ndị nke Chineke n’onwe ya; ka unu wee kpọsaa otuto nke Onye ahụ kpọrọ unu si n’ọchịchịrị bịa n’ìhè ya dị ebube: ndị n’oge gara aga na-abụghị ndị mmadụ, ma ugbu a bụ ndị Chineke; ndị na-enwetabeghị ebere, ma ugbu a enwetala ebere. 1 Pita 2:3–10.

The “priests” of the last days are those who “have tasted that the Lord is good.” “In times past” they “were not a people, but now are the people of God.” They are those who have found the “living stone,” that was “disallowed indeed of men, but chosen of God, and precious.” That stone is the “seven times” of Leviticus twenty-six, that the “builders” of the Millerite movement “disallowed” in 1863. The Millerite “builders” constructed a temple in the forty-six years from 1798 unto 1844, but they thereafter chose to reject the “increase of knowledge” upon the “seven times” that arrived in 1856.

“Ndị nchụàjà” nke ụbọchị ikpeazụ bụ ndị ahụ “nụrụ ụtọ na Onyenwe anyị dị mma.” “N’oge gara aga” ha “abụghị otu ndị, ma ugbu a ha bụ ndị nke Chineke.” Ha bụ ndị ahụ hụrụ “nkume dị ndụ,” nke “ndị mmadụ jụrụ n’ezie, ma Chineke họpụtara ya, ọ dịkwa oké ọnụ ahịa.” Nkume ahụ bụ “ugboro asaa” nke Levitikọs iri abụọ na isii, nke “ndị na-ewu ụlọ” nke mmegharị Millerite “jụrụ” n’afọ 1863. “Ndị na-ewu ụlọ” Millerite wuru ụlọ nsọ n’ime afọ iri anọ na isii site n’afọ 1798 ruo n’afọ 1844, ma mgbe nke ahụ gasịrị, ha họọrọ ịjụ “mmụba nke ihe ọmụma” banyere “ugboro asaa” nke bịarutere n’afọ 1856.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> A na-ebibi ndị m n’ihi ụkọ ihe ọmụma: n’ihi na ị jụwo ihe ọmụma, mụ onwe m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye m: ebe ị chefuwo iwu nke Chineke gị, mụ onwe m ga-echezọkwa ụmụ gị. Ka ha na-abawanye ụba, otu a ka ha mehiere megide m: ya mere, m ga-agbanwe ebube ha ka ọ bụrụ ihere. Hosea 4:6, 7.

The “priests” of the last days accepted the message of “seven times” when they were led back to the old paths of Adventism post-September 11, 2001. They tasted the message of the hidden book, and it was “precious.” Yet Malachi says the priests of the last days are “cursed”, and of course the “seven times” is a curse. They are under the curse of “seven times,” for they have repeated the sins of their fathers. Malachi says the priests profaned God’s name, by offering a “polluted offering”. That offering was the prediction of July 18, 2020.

“Ndị nchụàjà” nke ụbọchị ikpeazụ nabatara ozi nke “oge asaa” mgbe a duru ha laghachi n’ụzọ ochie nke Adventism mgbe Septemba 11, 2001 gachara. Ha detụrụ ozi nke akwụkwọ ezoro ezo ahụ, ma ọ bụ “ihe dị oké ọnụ ahịa.” Ma Malakaị na-ekwu na ndị nchụàjà nke ụbọchị ikpeazụ bụ “ndị a bụrụ ọnụ”, ma n’ezie “oge asaa” ahụ bụ ọbụbụ ọnụ. Ha nọ n’okpuru ọbụbụ ọnụ nke “oge asaa,” n’ihi na ha ekwughachila mmehie nke ndị nna ha. Malakaị na-ekwu na ndị nchụàjà ahụ merụrụ aha Chineke site n’inyefe “onyinye emerụrụ emerụ.” Onyinye ahụ bụ amụma nke Julaị 18, 2020.

> For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11–2:4.

> N’ihi na site n’ọwụwa anyanwụ ruo n’ọdịda anyanwụ, aha m ga-adị ukwuu n’etiti ndị mba ọzọ; a ga-achụkwa aha m ihe nsure-ọkụ n’ebe nile, na àjà dị ọcha: n’ihi na aha m ga-adị ukwuu n’etiti ndị mba ọzọ, ka Jehova nke ndị agha kwuru. Ma unu emebiela ya, ebe unu na-asị, Tebụl nke Onyenwe anyị emerụwo emerụ; mkpụrụ ya kwa, ya bụ nri ya, bụ ihe a na-eleda anya. Unu kwukwara, Leenụ, lee ka ọ bụ ike ọgwụgwụ! unu elelawo ya, ka Jehova nke ndị agha kwuru; unu wee weta ihe adọwara adọwa, na onye ngwọrọ, na onye ọrịa; otu a ka unu si weta àjà: m̀ ga-anabata nke a n’aka unu? ka Jehova kwuru. Ma ọnụ ka onye aghụghọ nọ, onye nwere n’ìgwè atụrụ ya oke atụrụ nwoke, ma kwe nkwa, wee chụọrọ Onyenwe anyị àjà nke rụrụ arụ: n’ihi na abụ m Eze ukwu, ka Jehova nke ndị agha kwuru, aha m na-atụkwa egwu n’etiti ndị mba ọzọ. Ma ugbu a, O unu ndị nchụàjà, iwu a bụrịrị nke unu. Ọ bụrụ na unu agaghị anụ, ma ọ bụrụkwa na unu agaghị etinye ya n’obi, inye aha m otuto, ka Jehova nke ndị agha kwuru, aga m ezitere unu ọbụbụ ọnụ, aga m akụkwa ngọzi unu ọnụ: ee, akụworị m ha ọnụ, n’ihi na unu etinyeghị ya n’obi. Lee, aga m emebi mkpụrụ unu, fesakwa unyi n’ihu unu, ọbụna unyi nke ememme unu dị nsọ; a ga-ebupụkwa unu ọnụ ya. Unu ga-amatakwa na ezitere m unu iwu a, ka ọgbụgba ndụ m wee dịrị Livaị, ka Jehova nke ndị agha kwuru. Malakaị 1:11–2:4.

The covenant with Levi is the symbol of the Levites’ faithfulness in the image of the beast test in the rebellion of Aaron’s golden calf. The Levites in the book of Malachi, who are cleansed by the messenger of the covenant, are cleansed in order to offer “an offering” in righteousness. The offering is the message of Christ’s name, which is His character.

Ọgbụgba ndụ ahụ na Livaị bụ ihe nnọchianya nke ikwesi ntụkwasị obi nke ndị Livaị n’ule ihe oyiyi anụ ọhịa ahụ n’ime nnupụisi nke nwa ehi ọlaedo Erọn. Ndị Livaị dị n’akwụkwọ Malakaị, ndị onye-ozi nke ọgbụgba ndụ ahụ na-asachapụ, ka a na-asachapụ iji chụọ “onyinye” n’ezi omume. Onyinye ahụ bụ ozi nke aha Kraịst, nke bụ agwa Ya.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> “Ọ bụ ọchịchịrị nke nghọtahie banyere Chineke ka na-ekpuchi ụwa. Ndị mmadụ na-efunahụ ihe ọmụma ha banyere agwa Ya. Aghọtala ya n’ụzọ na-ezighị ezi, ma kọwakwa ya n’ụzọ na-ezighị ezi. N’oge a, a ga-ekwusara ozi sitere n’aka Chineke, ozi nke na-enye ìhè n’imetụta ya ma na-azọpụta n’ike ya. A ga-eme ka agwa Ya mara amara. N’ime ọchịchịrị nke ụwa, a ga-eme ka ìhè nke ebube Ya mụta, bụ ìhè nke ịdị mma Ya, ebere Ya, na eziokwu Ya.”

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.’ Isaiah 40:9, 10.

> “Nke a bụ ọrụ ahụ onye-amụma Aịsaịa kọwara n’okwu ndị a, ‘O Jerusalem, onye na-eweta ozi ọma, bulie olu gị elu n’ike; bulie ya elu, atụla ụjọ; gwa obodo dị iche iche nke Juda, Lee Chineke unu! Lee, Onyenweanyị Chineke ga-eji aka dị ike bịa, ogwe aka Ya ga-achịkwa n’ihi Ya; lee, ụgwọ ọrụ Ya dịnyere Ya, ọrụ Ya nọkwa n’ihu Ya.’ Aịsaịa 40:9, 10.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> “Ndị na-eche mbịbịa nke Nwoke-Alụ-Alụsọ bụ ndị ga-asị ndị mmadụ, ‘Lee Chineke unu.’ Ụzarị ikpeazụ nke ìhè ebere, ozi ikpeazụ nke ebere a ga-enye ụwa, bụ mkpughe nke agwa ịhụnanya Ya. Ụmụ Chineke ga-egosipụta ebube Ya. N’ime ndụ na agwa nke onwe ha, ha ga-ekpughe ihe amara Chineke meworo ha.” Christ’s Object Lessons, 415.

Malachi’s priests offered an offering that corrupted God’s name. The offering represents a message, and the message of Nashville on July 18, 2020, was a corrupted offering. It was corrupted by the rebellion of disregarding the prophetic command that “there should be time no longer”, that was given by Christ himself in Revelation ten.

Ndị nchụàjà Malakaị nyere àjà nke mebiri aha Chineke. Àjà ahụ na-anọchi anya ozi, ma ozi nke Nashville na Julaị 18, 2020, bụ àjà e mebiri emebi. E mebiri ya site n’inupụ isi nke ileghara iwu amụma ahụ anya na “oge agaghị adịkwa ọzọ,” nke Kraịst n’onwe ya nyere na Mkpughe isi nke iri.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Ma mmụọ-ozi ahụ nke m hụrụ ka o guzoro n’elu oké osimiri na n’elu ụwa weliri aka ya elu n’ebe eluigwe dị, Ṅụọkwa iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, Onye kere eluigwe, na ihe ndị dị n’ime ya, na ụwa, na ihe ndị dị n’ime ya, na oké osimiri, na ihe ndị dị n’ime ya, na oge agaghịzi adịkwa ọzọ. Mkpughe 10:5, 6.

The “offering of righteousness” that is represented by the Levites in Malachi chapter three, is as an offering in the days of old, and it represents a message. The “former years” represent the purity of the message which produced the first disappointment in the Millerite history. The corrupted offering represents the corrupted message of July 18, 2020, yet it is still a parallel event.

“Ajà nke ezi omume” nke ndị Livaị nọchiri anya ya na Malakaị isi nke atọ, dị ka àjà n’ụbọchị ochie, ma ọ na-anọchi anya ozi. “Afọ ndị gara aga” na-anọchi anya ịdị ọcha nke ozi ahụ nke kpatara ndakpọ olileanya mbụ n’akụkọ ihe mere eme nke ndị Millerite. Àjà e mebiri emebi na-anọchi anya ozi e mebiri emebi nke July 18, 2020, ma ọ ka bụ ihe omume yiri ibe ya.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Ọ ga-anọdụ ala dịka onye na-anụcha ọlaọcha ma na-eme ka ọ dị ọcha: ọ ga-emekwa ka ụmụ Levi dị ọcha, kpochapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee chụọrọ Onyenwe anyị àjà n’ezi omume. Mgbe ahụ àjà nke Juda na Jerusalem ga-adị ụtọ n’ihu Onyenwe anyị, dịka n’ụbọchị ndị ochie, na dịka n’afọ ndị gara aga. Malaki 3:3, 4.

The “curse” that is identified in Malachi identifies a test of an acknowledgement of what Elijah represents. Those of us that are now awakening must understand that the reality of the curse of “seven times” has been fulfilled upon us in the rebellion we manifested in making the sinful prediction of July 18, 2020. We must also once again decide what prophetic methodology we choose to eat. Two witnesses to this fact, and there are others, can be found in Malachi’s presentation of the Elijah to come, and also from Elijah’s own history. Elijah clearly identified that there would only be one correct message and methodology.

“Ọbụbụ ọnụ” ahụ nke e kpọrọ aha n’akwụkwọ Malakaị na-akọwapụta ule nke nnabata banyere ihe Ịlaịja na-anọchite anya ya. Anyị ndị na-amalite ugbu a ịmata eziokwu aghaghị ịghọta na eziokwu nke ọbụbụ ọnụ nke “ugboro asaa” emezuworị n’ahụ anyị n’ime nnupụisi anyị gosipụtara site n’ịme amụma mmehie ahụ banyere July 18, 2020. Anyị aghaghịkwa ọzọ ikpebi ụdị usoro amụma anyị họrọ iri. Ndị àmà abụọ nye eziokwu a, ma e nwekwara ndị ọzọ, pụrụ ịchọta n’otú Malakaị si gosipụta Ịlaịja nke ga-abịa, nakwa n’akụkọ ndụ nke Ịlaịja n’onwe ya. Ịlaịja kọwara nke ọma na a ga-enwe naanị otu ozi na otu usoro ziri ezi.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Elaịja, onye Tishbe, onye bụ otu n’ime ndị bi na Gilead, sịrị Ehab, Dịka Jehova, Chineke nke Izrel, dị ndụ, onye m na-eguzo n’ihu ya, agaghị enwe igirigi ma ọ bụ mmiri ozuzo n’afọ ndị a, ma e wezụga dịka okwu m si dị. 1 Ndị Eze 17:1.

Malachi identified a “curse” that God’s priests are under in the period when the final Elijah appears in connection with a curse associated with God’s tithe. The “curse” of the tithe in Malachi, represents a decision on the part of the people of God, for in order to remove the curse they are already under they must decide where and what is the “storehouse”.

Malakaị kọwara “ọnbụ” nke ndị nchụàjà Chineke nọ n’okpuru ya n’oge ahụ Ịlaịja ikpeazụ na-apụta, n’ihe metụtara ọbụbụ ọnụ jikọtara ya na otù ụzọ n’ụzọ iri Chineke. “Ọbụbụ ọnụ” nke ụzọ n’ụzọ iri n’akwụkwọ Malakaị na-anọchi anya mkpebi n’aka ndị nke Chineke, n’ihi na iji wepụ ọbụbụ ọnụ ahụ nke ha nọworị n’okpuru ya, ha aghaghị ikpebi ebe na ihe bụ “ụlọ nkwakọba ihe”.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. Malachi 3:1–11.

> Lee, aga m eziga onye-ozi m, ọ ga-edozi kwa ụzọ n’ihu m: Onyenweanyị, onye unu na-achọ, ga-abịa na mberede n’ụlọ nsọ Ya, ọbụna onye-ozi nke ọgbụgba-ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke ụsụụ ndị agha kwuru. Ma ònye ga-enwe ike idi ụbọchị ọbịbịa Ya? ònye ga-eguzokwa mgbe Ọ pụtara? n’ihi na Ọ dị ka ọkụ nke onye na-eme ka ọla dị ọcha, dịkwa ka ncha nke onye na-asa ákwà: Ọ ga-anọdụ ala dịka onye na-eme ka ọlaọcha dị ọcha na onye na-asachapụ ya: Ọ ga-eme ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee chụọrọ Jehova àjà n’ezi omume. Mgbe ahụ ka àjà Juda na Jerusalem ga-atọ Jehova ụtọ, dịka n’ụbọchị ndị ochie, na dịka n’afọ ndị gara aga. Aga m abịakwa unu nso n’ikpe; Aga m bụrụkwa onye-àmà ngwa ngwa megide ndị dibịa afa, na megide ndị na-akwa iko, na megide ndị na-aṅụ iyi ụgha, na megide ndị na-emegbu onye ọrụ n’ụgwọ ya, nwanyị di ya nwụrụ, na nwa na-enweghị nna, na ndị na-ewepụrụ ọbịa ikpe ziri ezi ya, na ndị na-adịghị atụ m egwu, ka Jehova nke ụsụụ ndị agha kwuru. N’ihi na Abụ m Jehova, anaghị m agbanwe agbanwe; ya mere e bibighị unu, ụmụ Jekọb. Sitekwa n’ụbọchị ndị nna unu ka unu siri n’ụkpụrụ m wezuga onwe unu, unu edebeghịkwa ha. Laghachinụ n’ebe m nọ, M ga-alaghachikwutekwa unu, ka Jehova nke ụsụụ ndị agha kwuru. Ma unu sịrị, N’ụzọ dị aṅaa ka anyị ga-esi laghachi? Mmadụ ò ga-apụnara Chineke ihe? Ma unu apụnarala m ihe. Ma unu sịrị, N’ime gịnị ka anyị apụnarala gị ihe? N’otu ụzọ n’ụzọ iri na onyinye. A bụrụla unu ọnụ n’ọbụbụ ọnụ: n’ihi na unu apụnarala m ihe, ọbụna mba a dum. Wetanụ otu ụzọ n’ụzọ iri niile n’ụlọ nkwakọba ihe, ka nri wee dị n’ụlọ m, nwalenụkwa m ugbu a n’ihi nke a, ka Jehova nke ụsụụ ndị agha kwuru, ma m̀ gaghị emegheere unu windo nke eluigwe, wụkwasịkwa unu ngọzi, nke na-agaghị enwe ebe ga-ezu iji nata ya. Aga m abarịrịkwa onye na-eripịa ihe mba n’ihi unu, ọ gaghịkwa ebibi mkpụrụ ala unu; osisi vaịn unu agaghịkwa atụfu mkpụrụ ya tupu oge ya eruo n’ubi, ka Jehova nke ụsụụ ndị agha kwuru. Malakaị 3:1–11.

The Lord does not change, nor does he change methodology. Whatever the “curse” may or may not be, that is represented by Malachi’s curse of “tithe”, the tithe is to be brought into the storehouse, for the purpose of having “meat” in God’s house. That fact demands that a decision be made as to what the “storehouse” is, and what was the food represented by William Miller in the movement of the first angel, which typified the food to be eaten in the movement of the third angel? One of the symbols of that food is “rain” and “dew”.

Onyenwe anyị adịghị agbanwe, ọ dịghịkwa agbanwe usoro o si arụ ọrụ. Ihe ọbụla “ọnbụbụ ọnụ” ahụ nwere ike ịbụ ma ọ bụ ghara ịbụ, nke e ji ọbụbụ ọnụ “otu ụzọ n’ime iri” nke Malakaị nọchite anya ya, a ga-ebubata otu ụzọ n’ime iri ahụ n’ụlọ nkwakọba ihe, ka e nwee “nri” n’ụlọ Chineke. Eziokwu ahụ na-achọ ka e mee mkpebi gbasara ihe “ụlọ nkwakọba ihe” ahụ bụ, nakwa ihe nri ahụ William Miller nọchiri anya ya bụ n’ime mmegharị nke mmụọ ozi mbụ, nke bụ ihe nlereanya nke nri a ga-eri n’ime mmegharị nke mmụọ ozi nke atọ? Otu n’ime akara nke nri ahụ bụ “mmiri ozuzo” na “igirigi”.

> Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:1–4.

> Nụenụ, unu eluigwe, m ga-ekwukwa okwu; gee ntị, gị ụwa, n’okwu ọnụ m. Ozizi m ga-adaba dịka mmiri ozuzo, okwu m ga-agbasa dịka igirigi, dịka obere mmiri ozuzo n’elu ahịhịa dị nro, na dịka oke mmiri n’elu ahịhịa: n’ihi na aga m akpọsa aha Onyenwe anyị: nyenụ Chineke anyị ịdị ukwuu. Ọ bụ Nkume ahụ, ọrụ ya zuru oke: n’ihi na ụzọ ya niile bụ ikpe ziri ezi: Chineke nke eziokwu, na-enweghị ajọ omume ọ bụla, onye ezi omume na onye kwụ ọtọ ka ọ bụ. Deuteronomy 32:1–4.

Did Elijah truly mean what he said to Ahab? Did he actually mean that in the last days, when the perfect fulfillment of the Elijah movement and message occurs, that “there shall not be dew nor rain these years, but according to my word?” Does the “rain” that Elijah speaks of being withheld, except at his word, align with the “rain” that Malachi promises as a blessing?

Èlíjà ò pụtara n’ezie ihe o kwuru nye Ehab? Ò bu n’ezie ihe ọ pụtara na n’ụbọchị ikpeazụ, mgbe mmezu zuru okè nke ngagharị na ozi Elijah ga-eme, na “igirigi agaghị adịkwa, mmiri ozuzo agaghịkwa ezo n’afọ ndị a, ma ọ bụghị dịka okwu m si dị?” Ọ̀ bụ na “mmiri ozuzo” ahụ Elijah kwuru na a ga-egbochi, ma ewezuga n’okwu ya, kwekọrọ na “mmiri ozuzo” ahụ Malakaị kwere nkwa dịka ngọzi?

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

> Wetanụ otu ụzọ n’ụzọ iri nile n’ụlọ nkwakọba ihe, ka nri wee dị n’ụlọ m, ma nọnụ ugbu a nwalee m n’ihe a, ka Onye-nwe nke ndị agha kwuru, ma ọ bụrụ na m agaghị emeghe unu windo nke eluigwe, wụkwasịkwa unu ngọzi nke na agaghị enwe ebe zuru ezu iji nabata ya. Malakaị 3:10.

And does the “curse” of the unsanctified “offering” of the “priests”, and the misuse of “tithe” that has already been brought about, also represent the “curse” of the “seven times”?

Ọ̀ bụ̀ na “ọnbụ” nke “onyinye” na-adịghị nsọ nke “ndị nchụàjà”, na iji “otu ụzọ n’ime iri” eme ihe n’ụzọ na-ezighị ezi nke emeworị, na-anọchikwakwa “ọnbụ” nke “ugboro asaa” ahụ?

At the end of July, 2023, we began to publish articles that are essentially a repetition of the message found in the series of studies called Habakkuk’s Tables. The difference in the current presentation is that after July 18, 2020, the Lord began to place some of the old teachings in a new light.

Ná ngwụsị ọnwa Julaị, 2023, anyị malitere ibipụta edemede ndị bụ, n’isi ihe ha pụtara, ikwughachi ozi a hụrụ n’usoro ọmụmụ a na-akpọ Tebụl Habakkuk. Ihe dị iche n’usoro ngosi a dị ugbu a bụ na, mgbe Julaị 18, 2020 gasịrị, Onyenwe anyị malitere itinye ụfọdụ nkuzi ochie n’ìhè ọhụrụ.

He began to open things up that appeared to me to be profound, but I was personally out of touch and unwilling to be in touch with the work I had previously been given to accomplish. From July 19, 2020, I understood that the prediction of the previous day was wrong, and that I was personally more responsible for that sinful prediction and its horrible aftermath than any other person.

Ọ malitere imeghe ihe ndị pụtara n’anya m ịbụ ndị miri emi, ma n’onwe m, ejikọghị m onwe m na ya, ọ bụghịkwa na m dị njikere ijikọta onwe m na ọrụ ahụ e nyere m mbụ ka m rụzuo. Site na July 19, 2020, aghọtara m na amụma e kwuru n’ụbọchị gara aga ezighị ezi, nakwa na n’onwe m, ọ bụ m ka ibu ọrụ dịịrị maka amụma mmehie ahụ na ihe ọjọọ ya dị egwu sochiri karịa onye ọ bụla ọzọ.

Then in July of 2023, I was overwhelmed with a conviction, that in spite of my complete failure as a leader of God’s movement of the third angel, I should at least begin to write out what I had come to understand since July of 2020. I determined to put into writing what had been opened up to me since the sin of July 18, 2020, and then place it into the public record, before I was laid to rest.

Mgbe ahụ, n’ọnwa Julaị nke afọ 2023, mmetụta ikwenyesiri ike juru m nke ukwuu, na n’agbanyeghị ọdịda m zuru ezu dịka onye ndu nke mmegharị Chineke nke mmụọ ozi nke atọ, o kwesịrị ka m bido ma ọ dịkarịa ala idepụta ihe m bịara ịghọta kemgbe Julaị nke afọ 2020. Ekpebiri m itinye n’akwụkwọ ihe ahụ e meghere m anya na ya kemgbe mmehie nke Julaị 18, 2020, ma mesịa tinye ya n’akwụkwọ ndekọ ọha, tupu e lie m n’izu ike.

In the three months since July, there are over seventy countries around the world that are now following these articles. Yes, some are no doubt following for unholy purposes and intent, but not all. We are on the verge of turning on a program that will place these articles into all the major languages of planet earth, for at this point, those seventy-plus countries are forced to consider these truths in only the English language.

N’ime ọnwa atọ kemgbe ọnwa Julaị, e nwere ihe karịrị mba iri asaa n’ụwa nile ndị na-eso isiokwu ndị a ugbu a. Ee, o doro anya na ụfọdụ na-eso ha n’ihi ebumnobi na ọchịchọ na-adịghị nsọ, ma ọ bụghị ha niile. Anyị nọ n’ọnụ ụzọ ịmalite ọrụ mmemme ga-etinye isiokwu ndị a n’asụsụ ukwu niile nke ụwa a, n’ihi na ruo ugbu a, a na-amanye mba ndị ahụ karịrị iri asaa ịtụle eziokwu ndị a naanị n’asụsụ Bekee.

We are already working to help some around the globe, that do not have the ways and means to do much with these truths, and I wonder if Malachi’s “storehouse”, that has a defined purpose of providing “food” in God’s house, may not be referring to the work of spreading the truth that has been proceeding from these articles since July of 2023?

Anyị na-arụrịrị ọrụ ugbu a iji nyere ụfọdụ ndị nọ gburugburu ụwa aka, ndị na-enweghị ụzọ na ihe ha ga-eji mee ọtụtụ ihe site n’eziokwu ndị a, ma ana m eche ma “ụlọ nkwakọba ihe” nke Malakaị, nke nwere nzube doro anya nke inye “nri” n’ụlọ Chineke, ọ̀ nwere ike ọ gaghị abụ na ọ na-ezo aka n’ọrụ ịgbasa eziokwu ahụ nke si n’isiokwu ndị a na-apụta kemgbe Julaị 2023?

We will begin our consideration of Daniel chapter three in the next article.

Anyi ga-amalite n’isiokwu na-abịa ịtụle Daniel isi nke atọ.

> “We are living in a special period of this earth’s history. A great work must be done in a very short time, and every Christian is to act a part in sustaining this work. God is calling for men who will consecrate themselves to the work of soulsaving. When we begin to comprehend what a sacrifice Christ made in order to save a perishing world, there will be seen a mighty wrestling to save souls. Oh, that all our churches might see and realize the infinite sacrifice of Christ!

> “Anyị na-ebi n’oge pụrụ iche n’akụkọ ihe mere eme nke ụwa a. A ghaghị ịrụ nnukwu ọrụ n’ime oge dị mkpirikpi nke ukwuu, ma Onye Kraịst ọ bụla ga-ekere òkè ya n’ịkwado ọrụ a. Chineke na-akpọ ndị ga-edobe onwe ha n’ụzọ zuru ezu nye ọrụ nke ịzọpụta mkpụrụobi. Mgbe anyị malitere ịghọta ụdị àjà Kraịst chụrụ iji zọpụta ụwa na-ala n’iyi, a ga-ahụ ọgụ siri ike nke ukwuu maka ịzọpụta mkpụrụobi. Ewoo, ka ọ bụrụ na ụka anyị niile ga-ahụ ma ghọta àjà Kraịst na-enweghị nsọtụ!”

> “In visions of the night, representations passed before me of a great reformatory movement among God’s people. Many were praising God. The sick were healed, and other miracles were wrought. A spirit of intercession was seen, even as was manifested before the great Day of Pentecost. Hundreds and thousands were seen visiting families and opening before them the word of God. Hearts were convicted by the power of the Holy Spirit, and a spirit of genuine conversion was manifest. On every side doors were thrown open to the proclamation of the truth. The world seemed to be lightened with the heavenly influence. Great blessings were received by the true and humble people of God. I heard voices of thanksgiving and praise, and there seemed to be a reformation such as we witnessed in 1844.

> “N’ọhụn’anya nke abalị, ihe nnọchianya dị iche iche gara n’ihu m banyere nnukwu mmegharị mmezigharị n’etiti ndị nke Chineke. Ọtụtụ ndị nọ na-eto Chineke. A gwọrọ ndị ọrịa, e mekwara ọrụ ebube ndị ọzọ. A hụrụ mmụọ nke arịrịọ n’ihu Chineke, dịka e gosipụtara ya tupu nnukwu Ụbọchị Pentikọst. A hụrụ narị mmadụ na puku mmadụ ka ha na-eleta ezinụlọ dị iche iche ma na-emepe Okwu Chineke n’ihu ha. E kpee obi mmadụ ikpe site n’ike nke Mmụọ Nsọ, e gosipụtakwa mmụọ nke nchegharị eziokwu. N’akụkụ niile, a meghere ọnụ ụzọ nye ikwusa eziokwu ahụ. O yiri ka e ji mmetụta nke eluigwe mee ka ụwa nwee ìhè. Ndị Chineke eziokwu ma dị umeala n’obi natara nnukwu ngọzi. Anụrụ m olu ekele na otuto, o yikwara ka e nwere mmegharị dịka nke anyị hụrụ na 1844.”

> “Yet some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.

> “Ma ụfọdụ jụrụ ịtụgharị. Ha enweghị mmasị ịga n’ụzọ Chineke, ma mgbe, ka e wee mee ka ọrụ Chineke gaa n’ihu, a kpọrọ oku ka e nye onyinye afọ-ofufo, ụfọdụ jidesiri ihe onwunwe ha nke ụwa ike n’ịchọ naanị ọdịmma onwe ha. Ndị a nwere anyaukwu kewapụrụ onwe ha n’otu ndị kwere ekwe.

> “The judgments of God are in the earth, and, under the influence of the Holy Spirit, we must give the message of warning that He has entrusted to us. We must give this message quickly, line upon line, precept upon precept. Men will soon be forced to great decisions, and it is our duty to see that they are given an opportunity to understand the truth, that they may take their stand intelligently on the right side. The Lord calls upon His people to labor—labor earnestly and wisely—while probation lingers.” Testimonies, volume 9, 126.

> “Ikpe Chineke dị n’elu ụwa, ma, n’okpuru nduzi nke Mmụọ Nsọ, anyị ga-ekwupụta ozi ịdọ aka ná ntị ahụ nke O tinyeworo n’aka anyị. Anyị aghaghị ikwupụta ozi a ngwa ngwa, ahịrị n’elu ahịrị, ụkpụrụ n’elu ụkpụrụ. N’oge na-adịghị anya a ga-amanye mmadụ ime mkpebi ndị dị ukwuu, ọ bụkwa ọrụ anyị ịhụ na e nyere ha ohere ịghọta eziokwu ahụ, ka ha wee guzoro n’akụkụ ziri ezi n’amamihe na nghọta. Onyenwe anyị na-akpọ ndị Ya ka ha rụọ ọrụ—rụọ ọrụ n’ịdị uchu na n’amamihe—mgbe oge ebere ka dị.” Testimonies, volume 9, 126.

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