Article

# The Book of Daniel - Number Thirty-One

Akwụkwọ Daniel - Nọmba Iri Atọ na Otu

America’s Warning: The Significance of Daniel’s Interpretation for Today

Ịdọ Aka ná Ntị nke America: Mkpa Nkọwa Daniel nwere Maka Taa

Author

Jeff Pippenger

Published

December 26, 2023

Formats

PDF
Word
Song MP3

The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

Ide e dere n’ahụ mgbidi, na nkọwa Daniel nyere Belshaza, na-anọchi anya nkwupụta ikpeazụ megide ma mpi Republican nke dapụrụ n’okwukwe ma mpi Protestant nke dapụrụ n’okwukwe nke United States. E dekọrọ akụkọ mmalite nke ma ndị nna ndị guzobere United States ma ndị ọsụ ụzọ nke Adventism n’ụzọ doro anya, ma a tụfuru ihe ọmụmụ na ịdọ aka ná ntị ndị dị n’ime ya n’ime “ọgbọ anọ”. Belshaza na-anọchi anya eziokwu a n’ụzọ zuru oke.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Ọ dịghị mkpa ịkọwapụta kpọmkwem oge ọ bụla iji kpebie ihe ọgbọ pụtara, n’ihi na Okwu Chineke adịghị ada ada mgbe ọ bụla, ọ na-ekwukwa n’ụzọ doro anya na ọ bụ n’ọgbọ nke anọ ka Chineke na-emechi akwụkwọ ndekọ banyere mba ndị nupụụrụ isi megide uche Ya nke O kpughere.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Chineke wee kwuo okwu ndị a niile, sị, Abụ m Onyenweanyị Chineke gị, onye kpọpụtara gị n’ala Ijipt, n’ụlọ ịbụ ohu. Ị gaghị enwe chi ọzọ n’ihu m. Ị gaghị arụnyere onwe gị oyiyi a pịrị apị, ma ọ bụ ihe oyiyi ọbụla nke ihe ọbụla dị n’eluigwe n’elu, ma ọ bụ nke dị n’ụwa n’okpuru, ma ọ bụ nke dị n’ime mmiri n’okpuru ụwa: Ị gaghị akpọ isiala nye ha, ma ọ bụ fee ha ofufe: n’ihi na mụ onwe m, Onyenweanyị Chineke gị, bụ Chineke ekworo, na-eleta ajọ omume nke ndị nna n’ahụ ụmụ ruo n’ọgbọ nke atọ na nke anọ nke ndị kpọrọ m asị; Ma na-egosi ebere nye ọtụtụ puku ndị hụrụ m n’anya, ma na-edebe iwu m. Ọpụpụ 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

N’ọgbọ ikpeazụ ahụ, ya mere kwa n’ọgbọ amụma ahụ nke anọ nke Izrel oge ochie, ma Jọn Onye Na-eme Baptizim ma Kraịst kọwara ọgbọ ahụ dịka ọgbọ nke agwọ ọjọọ.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> Unu ọgbọ agwọ ọjọọ, olee otú unu, ebe unu bụ ndị ajọ omume, ga-esi kwuo ihe ọma? n’ihi na ọ bụ site n’ụbara nke obi ka ọnụ na-ekwu okwu. Ezi mmadụ na-esi n’ezi akụ nke obi ya wepụta ihe ọma: ajọ mmadụ na-esi n’ajọ akụ ya wepụta ihe ọjọọ. Ma ana m asị unu, na okwu ọ bụla efu mmadụ ga-ekwu, ha ga-aza ajụjụ banyere ya n’ụbọchị ikpe. N’ihi na site n’okwu gị ka a ga-agụ gị onye ezi omume, sitekwa n’okwu gị ka a ga-ekpe gị ikpe. Matiu 12:34–37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

N’ọgbọ ikpeazụ nke anụ ọhịa nke ụwa, ọ na-ekwu okwu dịka dragọn (agwọ ọjọọ). Site n’afọ 1863 ruo mgbe iwu Sọnde ga-abịa, mpi Republican ahụ esila n’Iwu Nsọ nke United States wezuga onwe ya. Ngọzi ndị Chineke nyere mba ahụ mere ka obi ụmụ amaala ya na ndị ndu ya si n’ọrụ ha nke ichekwa ụkpụrụ ndị mụtara akụnụba na ọgaranya ha bịara ịnụ ụtọ ya pụọ, ha wee chefuo mkpali ahụ nke duru ndị nna ntọala n’ịmepụta akwụkwọ nsọ ahụ nke mụtara akụnụba na ọgaranya nke ha mechara hapụ ka ọ rafuo ha. Ọ bụghị naanị na ha chefuru ebumnuche nke akwụkwọ nsọ ahụ, kama ha chefukwara ọrụ dịịrị ha nke ichekwa ụkpụrụ ndị e dere n’ime akwụkwọ ahụ.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

Site n’afọ 1863 ruo mgbe iwu Sọnde ga-abịa, mpi Protestant eziokwu ahụ (Adventism) esiwo n’eziokwu ndị ntọala ya pụọ, ndị Chineke guzobere site n’ozi William Miller. Ngọzi ndị Chineke nyere Adventism mere ka obi ụmụ amaala na ndị ndu ha si n’ọrụ dịịrị ha ichebe ụkpụrụ ndị mụrụ ọgaranya nke mmụọ ahụ ha bịara ịnụ ụtọ ya pụọ; ha wee chefuo nzube ndị ọsụ ụzọ ahụ n’ịmepụta ozi ahụ e sere n’elu chaatị abụọ ndị dị nsọ ahụ, nke e chepụtara iji guzobe ọgaranya amụma ahụ e nyere ha ka ha chekwaa ma kpọsaa.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Mgbe Onyenwe anyị banyere n’ọgbụgba ndụ na Izrel oge ochie n’Ugwu Saịnaị, O nyere mbadamba abụọ dị nsọ nke nwere iwu iri Ya, ndị ga-abụ ihe nnọchianya nke mmekọrịta ọgbụgba ndụ Ya na ndị Ya. Mgbe O guzobere ememme kwa afọ, O nyere iwu na n’ememme Pentikọst a ga-enwe onyinye nke ogbe achịcha abụọ, ndị a ga-ebuli elu. Onyinye ifegharị nke ogbe achịcha abụọ ahụ bụ naanị onyinye n’ozi ebe nsọ nke a ga-etinye ihe na-eme ka achịcha gbaa ụka (ihe nnọchianya nke mmehie mmadụ, obi ọjọọ, ajọ omume na ihu abụọ) n’ime nkwadebe ya.

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Ịnya isi unu adịghị mma. Ọ̀ bụ na unu amaghị na ntakịrị ihe na-eme achịcha ka achịcha dum zaa? Ya mere, sachapụnụ ihe ochie ahụ nke na-eme ka achịcha zaa, ka unu wee bụrụ ntụ ọka ọhụrụ, dịka unu bụ ndị na-enweghị ihe na-eme ka achịcha zaa. N’ihi na ọbụna Kraịst, Onye Ngabiga anyị, ewo achụ aja n’ihi anyị. Ya mere, ka anyị debe emume ahụ, ọ bụghị site n’ihe ochie ahụ nke na-eme ka achịcha zaa, ma ọ bụ site n’ihe na-eme ka achịcha zaa nke obi ọjọọ na ajọ omume; kama site n’achịcha na-enweghị ihe na-eme ka ọ zaa nke ezi obi na eziokwu. 1 Ndị Kọrịnt 5:6–8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> N’oge ahụ, mgbe e zukọtara ìgwè mmadụ na-enweghị ọnụ ọgụgụ, nke mere na ha na-azọda ibe ha, ọ malitere ibu ụzọ gwa ndị na-eso ụzọ ya, sị, Kpacharanụ anya maka iko ndị Farisii, nke bụ ihu abụọ. Luk 12:1.

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Achịcha ebili mmiri abụọ ahụ e buliri elu dị ka àjà ebili mmiri, bụ ihe nnọchianya nke ọkọlọtọ nke puku narị anọ na iri anọ na anọ ahụ, ndị, n’agbanyeghị na ha bụ ndị mmehie, sitere n’ike Chineke wepụ yist ha nke ajọ obi, ajọ omume, na ihu abụọ. Yist ahụ nke dị n’ime achịcha ndị ahụ nọchiri anya mmadụ (ndị mmehie), ndị meriri mmehie site n’usoro nsachapụ ahụ e gosipụtara dị ka ịbụ ndị “esiri” site n’ọkụ ọku nke onye ozi nke ọgbụgba ndụ ahụ n’isi nke atọ nke Malachi. Achịcha ndị ahụ nọchikwara anya “achịcha nke eluigwe,” n’ihi na mgbe e chụrụ ha n’àjà, a ga-ebuli ha elu gaa n’eluigwe dị ka àjà ebili mmiri.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

N’oge Pentikọst, mgbe mmezu nke onyinyo amụma nke ogbe achịcha abụọ a na-ebunyela n’afọ niile n’emume Pentikọst bịarutere, ndị na-eso ụzọ Kraịst malitere ọrụ nke ịkpọpụta ìgwè ọzọ (ogbe achịcha nke abụọ) n’ime ụwa ndị mba ọzọ. Ya mere, a ga-enwe ogbe achịcha abụọ ndị e sachara ha abụọ pụọ ná mmehie (eko).

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

Mbadamba nkume abụọ nke Iwu Iri ahụ ghọrọ ihe nnọchianya nke mmekọrịta ọgbụgba-ndụ nke Izrel oge ochie, ma ogbe achịcha ebili mmiri abụọ ahụ na-anọchi anya mmekọrịta ọgbụgba-ndụ ya na nzukọ Kraịst mbụ. Ná mmalite akụkọ ihe mere eme nke anụ ọhịa nke ụwa, e nyere mbadamba nsọ abụọ nke Habakkuk dịka ihe nnọchianya nke mmekọrịta ọgbụgba-ndụ nke Izrel nke oge a, mpi Protestant eziokwu ahụ, dịka e si nye Iwu Nsọ nke Ala ahụ nye mpi Republican. Onye-nwe ugbu a na-akpọ otu narị puku na iri anọ na anọ ka ha bilie dị ka agha dị ike, ma mgbe ha mere nke a, a ga-ebuli ha elu dị ka onyinye ebili mmiri (ensign) ka a na-atụba ha n’ọkụ-ite a kpoo ọkụ ugboro asaa karịa.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

Ọkọlọtọ ahụ na-anọchi anya iwu nke Iwu Iri ahụ, ọ na-anọchikwa anya ndị na-eje ije n’ime ọkụ nke ite mgbaze ahụ ebe Achịcha nke Eluigwe dị ndụ nọ n’akụkụ ha, nakwa ndị na-akwado nkuzi ndị bụ isi e ji tebụl nsọ abụọ nke Habakuk gosi. A na-anọchi anya akara ndị ahụ niile n’ime ndị àmà abụọ nke Mkpughe isi nke iri na otu.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Ikpé Belshaza nọchiri anya àmà e ji emegide mpi abụọ ahụ nke anụ ọhịa nke ụwa. N’oge ikpé ahụ, e nwere otu nwanyị (ọgbakọ), nke ghọtara na naanị nwoke nọ n’alaeze ahụ nke pụrụ ịmata ma kọwaa ihe odide ahụ e dere n’aka bụ Daniel.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Anụwo m banyere gị, na i nwere ike ịkọwa ihe, ma dozie obi abụọ: ya mere ugbu a, ọ bụrụ na ị pụrụ ịgụ ihe odide ahụ, ma mee ka m mara nkọwa ya, a ga-eyikwasị gị uwe uhie, a ga-etinyekwa gị olu nke ọlaedo n’olu gị, i bụrụkwa onye ọchịchị nke atọ n’alaeze ahụ. Mgbe ahụ, Daniel zara wee kwuo n’ihu eze, Ka onyinye gị dịrị gị onwe gị, nye kwa onye ọzọ ụgwọ ọrụ gị; ma otu o sina dị, aga m agụ eze ihe odide ahụ, meekwa ka ọ mata nkọwa ya.

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> Eze, Chineke kachasi elu nyere Nebukadneza nna-gi ala-eze, na idi-ukwu, na ebube, na nsọpụrụ: N’ihi idi-ukwu ahu O nyere ya, ndi nile, mba nile, na asusu nile, we tremia ma tua egwu n’iru ya: onye o choro ka e gbuo ka o gburu; onye o choro ka e debe ndu ka o debere ndu; onye o choro ka o bulie elu ka o buliri elu; onye o choro ka o wedaa ala ka o wedara ala. Ma mb͕e obi-ya weliri elu, na uche-ya we sie ike n’nganga, ewepụrụ ya n’oche-eze nke ala-eze-ya, ha we napu ya ebube-ya: A chụpụrụkwa ya n’etiti umu madu; obi-ya we di ka nke anu-ọhia, ebe obibi-ya di kwa n’etiti inyinya-ọhia: ha we nye ya ahihia ka o rie dika ehi, ahu-ya we ju kwa n’igi nke elu-igwe; rue mb͕e ọ matara na Chineke kachasi elu bu Onye nāchi n’ala-eze nke madu, na na Onye ọ bula Ọ chọrọ ka Ọ nātọkwasi ya ya.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> Ma gị onwe gị, nwa ya, Belshaza, emeghị ka obi gị dị umeala n’obi, ọ bụ ezie na ị maara ihe ndị a niile; kama, i buliela onwe gị megide Onye-nwe nke eluigwe; e wee bute arịa nke ụlọ ya n’ihu gị, ma gị onwe gị, na ndị nwe gị, na ndị nwunye gị, na ndị iko gị, unu ṅụrụ mmanya n’ime ha; ị tokwara chi ndị ọlaọcha, na ọlaedo, na ọla kọpa, na ígwè, na osisi, na nkume, ndị na-adịghị ahụ ụzọ, ma ọ bụ ịnụ ihe, ma ọ bụ ịma ihe: ma Chineke ahụ nke ume gị dị n’aka ya, nke ụzọ gị niile bụkwa nke ya, ị naghị enye otuto: Mgbe ahụ ka e si n’ihu ya zite akụkụ aka ahụ; e wee dee ihe odide a. Nke a bụkwa ihe odide ahụ e dere: MENE, MENE, TEKEL, UPHARSIN. Nke a bụ nkọwa nke okwu ahụ: MENE; Chineke agụwo alaeze gị ọnụ, mekwaa ka ọ gwụ. TEKEL; a tụọla gị n’akpịrịkpa, e wee hụ na i zughị oke. PERES; e kewala alaeze gị, nyekwa ya ndị Midia na ndị Peasia.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.

> Mgbe ahụ, Belshaza nyere iwu, ha wee yikwasị Daniel uwe uhie aja aja, tinyekwa ya olu akwa ọlaedo n’olu, wee kpọsaara ya n’ihu mmadụ na ọ ga-abụ onye ọchịchị nke atọ n’alaeze ahụ. N’abalị ahụ ka e gburu Belshaza, bụ eze ndị Kaldia. Dariọs, onye Midia, weghaara alaeze ahụ, ebe ọ dị ihe dị ka afọ iri isii na abụọ. Daniel 5:16–31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

N’oge iwu Sọnde dị na United States, iko ajọ omume na iko oge nnwale ga-eju, maka mba ahụ na maka mpi Republican nke dapụrụ n’okwukwe na mpi Protestant nke dapụrụ n’okwukwe, n’ihi na Chineke ga-abụwo onye “gụrụ” (“alaeze” nke isii) “ma mezuo ya.” Mpi abụọ ahụ, na mba ahụ, ga-abụwo ndị “a tụrụ n’akpịrịkpa” (nke ikpe na-eme n’ebe nsọ) “wee hụ na ha erughị eru.” United States ga-abụzi nke “ekewara,” dịka agha obodo na ọchịchị aka ike ga-eso, e mesịa nyefee ya n’aka alaeze nke asaa na nke asatọ nke amụma Bible.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Banyere ndị-Amọraịt ka Onyenwe anyị kwuru, sị: ‘N’ọgbọ nke anọ ka ha ga-alọghachi ebe a ọzọ; n’ihi na ajọ omume nke ndị-Amọraịt erubeghị oke.’ Ọ bụ ezie na mba a pụtara ìhè n’ihi ikpere arụsị ya na nrụrụ aka ya, ọ ka ejubeghị iko ajọ omume ya, Chineke agaghịkwa enye iwu ka e bibie ya kpamkpam. Ndị mmadụ ga-ahụ ike nke Chukwu ka e gosipụta ya n’ụzọ pụrụ iche, ka a ghara ịhapụ ha ihe ngọpụ ọbụla. Onye Okike ahụ jupụtara n’ebere dị njikere ịnagide ajọ omume ha ruo n’ọgbọ nke anọ. Mgbe ahụ, ọ bụrụ na ahụghị mgbanwe ọ bụla ga-aka mma, ikpe Ya ga-adakwasị ha.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “N’ịzị ezi na-enweghị njehie, Onye ahụ na-enweghị nsọtụ ka na-edebe ndekọ banyere mba niile. Ka a ka na-enye ebere Ya, tinyere oku a na-akpọ ka e nwee nchegharị, ndekọ a ga-anọgide na-emeghe; ma mgbe ọnụ ọgụgụ ahụ ruru oke Chineke kpebiri, ọrụ nke iwe Ya amalite. A na-emechi ndekọ ahụ. Ndidi nke eluigwe na-akwụsị. E nweghịzi arịrịọ ebere ọ bụla n’ihi ha.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Onye amụma ahụ, ka ọ na-ele anya n’ọgbọ ndị ga-abịa, hụrụ oge a ka e debere n’ihu ọhụụ ya. Mba dị iche iche nke oge a anatawo ebere ndị a na-ahụbeghị ụdị ha mbụ. E nyewo ha ngọzi ndị kasị họọrọ nke eluigwe, ma e dewo megide ha ịba ụba n’nganga, anyaukwu, ikpere arụsị, ilelị Chineke anya, na ekele rụrụ arụ. Ha na-eme ngwa ngwa imechi akaụntụ ha na Chineke.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Ma ihe nke na-eme ka m maa jijiji bụ eziokwu ahụ bụ na ndị natara ìhè na ohere-ugwu kacha ukwuu abụrụla ndị mmetọ nke ajọ omume na-achị ebe niile metọrọ. N’ihi mmetụta nke ndị ajọ omume gbara ha gburugburu, ọtụtụ, ọbụna n’ime ndị na-ekwupụta eziokwu, etoola oyi ma eburu ha n’ike idei mmiri siri ike nke ajọ ihe. Nleli zuru ụwa ọnụ a na-atụkwasị ezi nsọpụrụ Chineke na ịdị nsọ na-eduga ndị na-adịghị ejikọta onwe ha nke ọma na Chineke ida nsọpụrụ ha n’ebe iwu Ya nọ. Ọ bụrụ na ha na-agbaso ìhè ahụ ma na-erube isi n’eziokwu site n’obi, iwu nsọ a ga-adị ha ọbụna karịa ọnụ ahịa mgbe a na-eleda ya anya otu a ma na-ewepụ ya n’ọnọdụ ya. Dị ka enweghị nsọpụrụ n’ebe iwu Chineke dị na-apụta ìhè karịa, otu a ka akara nkewa dị n’etiti ndị na-edebe ya na ụwa na-adịkwa ìhè karị. Ịhụnanya n’ebe ntụziaka nsọ ndị ahụ sitere n’aka Chineke dị na-abawanye n’otu ìgwè, dịka nlelị e nwere n’ebe ha nọ na-abawanye n’ìgwè ọzọ.

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Nsogbu ahụ na-abịa ngwa ngwa. Ọnụọgụgụ ndị na-ebili ọsọ ọsọ na-egosi na oge nleta Chineke fọrọ nke nta ka o ruo. Ọ bụ ezie na Ọ naghị achọ ịta ahụhụ, ma n’agbanyeghị nke ahụ, Ọ ga-ata ahụhụ, nke ahụkwa n’oge na-adịghị anya. Ndị na-eje ije n’ìhè ga-ahụ ihe ịrịba ama nke ihe ize ndụ ahụ na-abịanụ; ma ha ekwesịghị ịnọdụ nwayọọ, na-echere n’enweghị nchegbu mbibi ahụ, na-akasi onwe ha obi site n’okwukwe na Chineke ga-echebe ndị Ya n’ụbọchị nleta ahụ. O nweghị otú ahụ. Ha kwesịrị ịghọta na ọ bụ ọrụ ha ịrụsi ọrụ ike nke ukwuu iji zọpụta ndị ọzọ, na-elekwasị anya n’okwukwe siri ike n’ebe Chineke nọ maka enyemaka. ‘Ekpere nke onye ezi omume, mgbe e jiri ume niile kpee ya, bara nnukwu uru.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Yist nke nsọpụrụ Chineke akwụsịbeghị kpamkpam inwe ike ya. N’oge ahụ mgbe ihe ize ndụ na nkụda mmụọ nke nzukọ ka njọ karịa mgbe ọ bụla, obere ìgwè ahụ nke na-eguzo n’ìhè ga na-asụ ude ma na-eti mkpu n’ihi arụ nile arụ nke a na-eme n’ala ahụ. Ma karịsịa ekpere ha ga-arịgo n’ihi nzukọ ahụ, n’ihi na ndị òtù ya na-eme ihe n’ụzọ nke ụwa.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Ekpere siri ike nke ndị ole na ole a kwekọrọ n’okwukwe agaghị ala n’iyi. Mgbe Onyenwe anyị ga-apụta dịka onye-ọbọ-ọbọ, Ọ ga-abịakwa dịka onye nchebe nke ndị niile chebere okwukwe n’ịdị ọcha ya ma debe onwe ha ka ntụpọ nke ụwa ghara imerụ ha. Ọ bụ n’oge a ka Chineke kwere nkwa imegwara ndị nke Ya ahọpụtara, ndị na-akpọku Ya ehihie na abalị, n’agbanyeghị na Ọ na-enwe ndidi ogologo oge n’ebe ha nọ.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> “Iwu a bụ: ‘Gaa n’etiti obodo ahụ, n’etiti Jerusalem, ma tinye akara n’egedege ihu ndị ikom ahụ na-asụ ude na-etikwa mkpu n’ihi ihe arụ niile a na-eme n’etiti ya.’ Ndị a na-asụ ude, na-etikwa mkpu, na-ekwupụta okwu nke ndụ; ha anabaala ịdọ aka ná ntị, inye ndụmọdụ, na ịrịọsi arịrịọ ike. Ụfọdụ ndị na-emeghị Chineke nsọpụrụ chegharịrị ma wedata obi ha n’ihu Ya. Ma ebube nke Onyenwe anyị esiwo n’Izrel pụọ; ọ bụ ezie na ọtụtụ ka nọgidere na-eme ụdị ofufe dị iche iche, ike na ọnụnọ Ya adịghị.” Testimonies, volume 5, 208–210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Ndị ahụ Daniel nọchiri anya mgbe o guzo n’ihu Belshazzar, ndị maara “Ọdịnihu maka America”, ga-anata mgbe ahụ “uwe uhie uhie” Daniel, “oluolu ọlaedo”, a ga-ekwupụtakwa ha dịka “onye ọchịchị nke atọ n’alaeze ahụ.” Uhie uhie bụ akara na agba nke ọkpara, ndị na-anata okpukpu abụọ nke ihe nketa nke Nna ha, ndị bụ otu narị puku iri anọ na anọ.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Ndị a bụ ndị e merụghị emerụ site n’aka ụmụnwaanyị; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. A zụpụtara ndị a n’etiti ụmụ mmadụ, ka ha bụrụ mkpụrụmbu nye Chineke na nye Nwa Atụrụ ahụ. Mkpughe 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

N’ime achịcha abụọ ahụ a na-ebuli elu dịka ọkọlọtọ, ọ bụ nwa mbụ a mụrụ (mkpụrụ mbu), ka a na-etinye eriri uhie n’aka ha.

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> O wee ruo, mgbe ọ nọ n’ihe ime nwa, na otu n’ime ha wepụtara aka ya: nwanyị na-amụ nwa wee were eriri uhie ọbara kee ya n’aka, sị, Nke a bụ onye buru ụzọ pụta. O wee ruo, ka ọ dọghachiri aka ya azụ, na, lee, nwanne ya nwoke wee pụta: nwanyị ahụ wee sị, Olee otú i si tiwapụta ụzọ? mbibi a dịkwasị gị: ya mere e kpọrọ aha ya Farez. Ma emesịa nwanne ya nwoke pụtara, onye ahụ nke eriri uhie ọbara dị n’aka ya: a kpọkwara ya Zera. Jenesis 38:28–30.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Mkpọtụ mbụ e kpọrọ “uhie-acha ọbara ọbara” n’Akwụkwọ Nsọ bụ mgbe “Zara,” onye a mụrụ mbụ, onye aha ya pụtara ‘ìhè na-ebili elu,’ si pụta mbụ n’etiti ejima ndị Juda mụrụ. Nne ha, Tima (onye mere ịkwa iko), bụ nwunye nwa Juda ahụ nwụrụ anwụ, onye ajọ omume. Zara, ‘ìhè na-ebili elu’ ahụ, sitere n’ebo Juda, ma o nwere eriri uhie-acha ọbara ọbara n’aka ya. “Farez” pụtara ịgbawa pụta, ọ na-anọchitekwa anya ndị na-ekewapụ onwe ha n’aka ọchịchị papacy, ma si na Babilọn pụta n’oge nsogbu iwu ụbọchị Sọnde.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

“Eriri uhie” ahụ bụkwa ihe ịrịba ama nke chebere nwanyị akwụna nke Jeriko, mgbe e bibiri obodo Jeriko.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Lee, mgbe anyị bịarutere n’ala ahụ, ị ga-ekekọta eriri uhie a n’ime windo nke i si wedata anyị: ị ga-akpọbatakwa nna gị, na nne gị, na ụmụnne gị, na ndị nile nke ụlọ nna gị, ka ha bịa n’ụlọ gị. Ọ ga-adịkwa otu a, na onye ọ bụla nke ga-esi n’ọnụ ụzọ ụlọ gị pụọ n’okporo ámá, ọbara ya ga-adị n’isi ya, anyị agaghịkwa ama ikpe: ma onye ọ bụla nke ga-anọnyere gị n’ụlọ, ọbara ya ga-adị n’isi anyị, ma ọ bụrụ na aka ọbụla emetụta ya. Ma ọ bụrụ na i kwupụta okwu a anyị, mgbe ahụ anyị ga-abụ ndị a tọhapụrụ n’iyi ahụ i mere ka anyị ṅụọ. O wee sị, Dị ka okwu unu si dị, ka o dịrị. O wee hapụ ha ka ha laa, ha wee pụọ: o wee kekọta eriri uhie ahụ n’ime windo. Joshua 2:18–21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Uwe uhie ọbara ọbara Daniel na-egosi na n’oge ahụ ọ nọchiri anya otu narị puku na puku iri anọ na anọ, mkpụrụ achịcha mbụ n’ime mkpụrụ achịcha mmiri-ifufe abụọ a na-ebuli elu. Dị ka mkpụrụ achịcha, ha na-anọchi anya Achịcha nke eluigwe, Onye e nyere uwe mwụda uhie ọbara ọbara n’ụlọ nzukọ nkịtị n’ụzọ Ya na-aga n’obe. N’ụlọ oriri Belshazzar, nke nọchiri anya ụlọ nzukọ nkịtị ebe e nyere Jizọs uwe mwụda uhie ọbara ọbara, a na-enye ya ndị ahụ na-aghọta nsogbu ahụ dị n’ihu nso n’ime “Ọdịnihu Maka America”.

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Mgbe ahụ ndị agha gọvanọ ahụ kpọrọ Jizọs banye n’ụlọ nzukọ ahụ, wee kpọkọtara ndị agha niile gburugburu Ya. Ha yipụrụ Ya uwe, ma yikwasị Ya uwe uhie ọbara ọbara. Matiu 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

Uwe e nyere ndị ahụ Daniel nọchiri anya ya bụ uwe nke ezi omume nke Kraịst, nke na-acha ọcha.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Ka anyị ṅụrịa ọṅụ ma nwee obi ụtọ, nyekwa Ya nsọpụrụ: n’ihi na agbamakwụkwọ nke Nwa-aturu ahụ eruola, nwunye Ya emewokwa onwe ya ka ọ dị njikere. E nyekwara ya ka o yi ákwà ọcha dị mma nke dị ọcha ma na-enwu ọcha: n’ihi na ákwà ọcha ahụ bụ ezi omume nke ndị nsọ. Mkpughe 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Uwe e nyere ndị a nọchiri anya ha dịka Daniel bụ ma uhie ọbara ma ọcha, n’ihi na a sachawo uwe ha na ncha onye na-asa ákwà, site n’aka onye na-asa ákwà ahụ nke Malaki isi nke atọ, mgbe ọ na-eme ka ụmụ Levi dị ọcha.

> 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. Malachi 3:2, 3.

> Ma ònye pụrụ iguzogide ụbọchị ọbịbịa ya? ònye kwa ga-eguzo mgbe ọ ga-apụta? n’ihi na ọ dị ka ọkụ nke onye na-asacha ọla, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụkwa ala dịka onye na-asacha na onye na-eme ka ọlaọcha dị ọcha: ọ ga-emekwa ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee chụọrọ Onyenwe anyị àjà n’ezi omume. Malakaị 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Uwe ahụ dị ọcha, ma ọ bụ naanị n’ihi na a sachara ya n’ọbara uhie ọbara ọbara nke Nwa-atụrụ ahụ.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> Nakwa kwa Jisọs Kraịst, onye bụ onye-àmà ahụ kwesịrị ntụkwasị obi, na onye mbụ a mụrụ site n’ọnwụ, na onyeisi ndị eze nke ụwa. Ọ bụrịrị Ya nke hụrụ anyị n’anya, nke jikwa ọbara nke Ya sachapụ anyị n’ime mmehie anyị, ma meekwa anyị ndị eze na ndị nchụàjà nye Chineke na Nna Ya; Ya ka otuto na ọchịchị dịrị ruo mgbe ebighị ebi ebighị ebi. Amen. Mkpughe 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Nke mbụ e kwuru maka agbụ ọlaedo, bụ mgbe e họpụtara Josef ka ọ bụrụ onye ndu n’Ijipt.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Fero wee gwa Josef, Le, edobewom n’ala Ijipt nile n’okpuru gị. Fero wepụrụ mgbaaka eze ya n’aka ya, yikwasị ya n’aka Josef; o wee yikwasị ya uwe ezi ákwà ọcha, tinyekwara olu-ọlaedo n’olu ya; O mekwara ka ọ nọkwasị n’ụgbọ ịnyịnya nke abụọ nke o nwere; ha wee tie mkpu n’ihu ya, Kpọọ ikpere n’ala: o wee mee ya onye na-achị ala Ijipt nile. Fero wepụrụ mgbaaka eze ya n’aka ya, yikwasị ya n’aka Josef; o wee yikwasị ya uwe ezi ákwà ọcha, tinyekwara olu-ọlaedo n’olu ya. Jenesis 41:41–43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Ihe mere Fero ji họpụta Josef ka ọ bụrụ onye na-achị Egypt, bụ n’ihi na Josef pụrụ ịkọwa nrọ Fero banyere “oge asaa,” n’ihe metụtara ifufe ọwụwa anyanwụ ahụ na-ebibi ebibi.

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

> Fero wee sị Josef, Nrọ m, lee, anọ m n’akụkụ osimiri: Ma, lee, ehi asaa siri n’osimiri pụta, ndị anụ-ha juputara nke ọma, ndị mara mma n’ile anya; ha wee taa nri n’ala ahịhịa: Ma, lee, ehi asaa ọzọ pụtara n’azụ ha, ndị dara ogbenye ma jọọ njọ nke ukwuu n’ile anya, ndị anụ-ha tara akpụ, ndị m na-ahụtụbeghị ụdị ọjọọ ha n’ala Ijipt niile: Ehi ndị tara akpụ na ndị jọrọ njọ ahụ wee rie ehi asaa mbụ ahụ buru ibu: Ma mgbe ha richara ha, a pụghị ịmata na ha eriela ha; ma ha ka nọgidere bụrụ ndị jọrọ njọ, dịka na mbụ. Ya mere, etetara m. M wee hụkwa na nrọ m, ma, lee, ọka asaa puru n’otu ogwe, ndị jupụtara ejuputa na ndị ọma: Ma, lee, ọka asaa, ndị kpọnwụrụ akpọnwụ, ndị dịrịrịrị gịrịgịrị, ndị ifufe ọwụwa-anyanwụ tichapụrụ, puru n’azụ ha: Ọka ndị dị gịrịgịrị ahụ wee loro ọka asaa ahụ ọma: M wee gwa ndị dibịa afa nke a; ma ọ dịghị onye nwere ike ịkọwara m ya. Josef wee sị Fero, Nrọ Fero bụ otu: Chineke egosila Fero ihe Ọ na-achọ ime. Jenesis 41:17–25.

Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Josef kọwara nrọ Fero site n’ụkpụrụ nke “ahịrị n’elu ahịrị,” n’ihi na o buru ụzọ gwa Fero na nrọ abụọ ahụ bụ otu. O mesịa kọwaa okwu ahụ bụ “asaa,” nke e jikọtara na “ehi nne,” na “ntị ọka,” dị ka akara. Okwu ahụ bụ “asaa” n’akụkụ Akwụkwọ Nsọ a bụ otu okwu ahụ a sụgharịrị dịka “oge asaa,” n’ime Levitikọs iri abụọ na isii. Josef kọwara “asaa” ahụ dị ka akara nke afọ asaa, ma ọ bụ ụbọchị puku abụọ na narị ise na iri abụọ. Josef na Daniel ha abụọ nọ na-akọwa akara nke “oge asaa” nke Levitikọs iri abụọ na isii.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

N’ọhụụ Fero, agụụ nri ahụ sitere n’ịkụ nkụ nke ntị ọka ahụ “n’ifufe ọwụwa anyanwụ.” Ahịrị n’elu ahịrị, dịka Josef ji ya kpọmkwem arụ ọrụ, “ifufe ọwụwa anyanwụ” na-egosi na ọ bụ Islam na-emepụta oge agụụ nri na mkpọmkpọ akụ na ụba nke na-amalite mgbe e nyere Josef na Daniel olu olu ọlaedo ahụ, nke na-anọchi anya ibuli ọkọlọtọ ahụ nye ụwa (Ijipt Josef), nakwa ịkpọ atụrụ ìgwè ọzọ nke Chineke ka ha si na Babịlọn (nke Daniel) pụta.

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

A na-anọchi anya mpi abụọ nke United States site n’ike niile nke amụma Bible nke e ji mba abụọ kọwaa. Nke a ga-agụnye France, nke n’amụma mejupụtara Sọdọm na Ijipt, nakwa Israel nke mejupụtara alaeze ugwu na alaeze ndịda, ma tinyekwara Alaeze Midia na Peshia. Mpi abụọ nke Midia na Peshia n’isi nke asatọ nke Daniel na-egosi na otu n’ime mpi nke alaeze ahụ na-apụta n’ikpeazụ.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Mgbe ahụ, m weliri anya m elu, hụkwa, ma, lee, n’ihu osimiri ka otu ebule guzo, nke nwere mpi abụọ; mpi abụọ ahụ dịkwa elu; ma otu dị elu karịa nke ọzọ, nke dị elu karịa ya pụtakwara n’ikpeazụ. Daniel 8:3.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Mpi abụọ nke Midia-Peshịa na-anọchi anya mpi abụọ nke anụ ọhịa nke ụwa, ya mere otu n’ime mpi nke anụ ọhịa nke ụwa aghaghị ịdị elu karịa ma pụta n’azụ. N’oge ọgwụgwụ na 1798, ọchịchị nke anụ ọhịa nke ụwa malitere, e wee kpọga mpi nke Protestantism n’Ugwu Kamel site n’aka Elaịja onye amụma, nke William Miller nọchiri anya ya. A ghaghị inwe ọgụ nke ga-egosipụta ọdịiche dị n’etiti ezi onye amụma na onye amụma ụgha, nke a ga-emezu n’ule nke Ugwu Kamel, nke mere site n’Ọgọọst 11, 1840 ruo Ọktoba 22, 1844.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

A kpọpụtara Adventizim nke ndị Millerite site n’aka nlekọta Chineke dịka onye-amụma eziokwu, n’otu oge ahụkwa ka ụka Protestant nke United States laghachiri n’ebe Rom nke popu nọ ma bụrụ ụmụnwaanyị ya. N’afọ 1863, mpi Protestant eziokwu nke Adventizim ndị Millerite laghachiri n’otu udo ahụ nke Protestantizim nupụrụ isi site n’ịlaghachi n’ụzọ ire-ure ahụ nke ọmụmụ Baịbụl nke Protestantizim nupụrụ isi na-eji, ka ha malitere ọrụ ha na-aga n’ihu nke ịjụ ozi Ịlaịja. N’otu oge ahụ ka Agha Obodo nke United States malitekwara. (Rịba ama na mgbe a jụrụ Mmụọ Nsọ, mmụọ nke ọzọ na-achịkwa, aghakwa bụ mgbe niile ihe si na ya pụta.) Mgbe ahụ, e kewara mba ahụ n’ezie, n’ihe ndọrọ ndọrọ ọchịchị, na n’amụma. Mpi nke Republicanism, site n’oge ahụ gaa n’ihu, ga-anọ n’ọgụ na-arị elu n’etiti otu ndọrọ ndọrọ ọchịchị abụọ kachasị mkpa.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

Site n’afọ 1863, ihe nnọchianya nke nkewa, n’ihi na afọ ahụ bụ etiti agha obodo dị n’etiti Ugwu na Ndịda, e mere ka e nwee òtù ndọrọ ndọrọ ọchịchị abụọ nke mpi Republican na òtù abụọ nke mpi Protestant, nke mejupụtara ndị Democratic na ndị Republican, na ndị Protestant dapụrụ n’ezi okwukwe na-edebe Ụbọchị Sọnde na ndị na-edebe Ụbọchị Izu-ike. Nkewa okpukpu abụọ nke mpi ọ bụla ahụ ka e gosiri n’ụbọchị Kraịst site n’aka ndị Sadducee na ndị Farisii. Otu òtù jụrụ kpamkpam ụkpụrụ ntọala ahụ, nke ọzọ kwa kwupụtara na ha na-akwado ụkpụrụ ntọala ahụ, ma n’ikpeazụ jiri ọdịnala na omenala mmadụ dochie ha.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

N’ụbọchị Septemba 11, 2001, e jiri amụma malite oge nnwale nke onyinyo anụ ọhịa ahụ, ọ na-erukwa n’ọgụgwụ ya n’iwu Ụka, ma ọ bụ n’oriri mmanya Belshaza. Iwu Ụka bụ akara nke na-achọpụta na njikọ nke ụka na ọchịchị etozuola nke ọma n’uju. N’oge ahụ, mpi abụọ ahụ nke Republicanism nupụụrụ okwukwe na Protestantism nupụụrụ okwukwe na-aghọ otu mpi nupụụrụ okwukwe, ọ bụkwa mgbe ahụ ka e mere Daniel mpi nke atọ, ma ọ bụ onye ọchịchị nke atọ, ma ọ bụ ezi mpi Protestant nke na-apụta n’ikpeazụ ma dị elu karịa, n’ihi na ọ bụ mgbe ahụ ka a na-ebuli ya elu dị ka ọkọlọtọ.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Josef na Daniel bụ otu ahịrị amụma ahụ, n’ihi na, ahịrị n’elu ahịrị, ndị amụma niile na-akọwa ụbọchị ikpeazụ. Ha abụọ matara “oge asaa ahụ,” mgbe ha hụrụ ya. “Ifufe ọwụwa anyanwụ” nke Islam na-abịa n’okpuru mgbidi ahụ, ka ha na-enye Belshaza na Fero nkọwa ha banyere ihe “Ọdịnihu nke America” bụ. Ha yi “uwe uhie uhie” nke ezi omume Kraịst, nke bụ “uwe ọcha” ahụ e mere ka ọ bụrụ otú ahụ site n’ọbara Kraịst. A na-ebuli ha elu dịka ọkọlọtọ ma na-anọchi ha anya dịka okpueze, ma ọ bụ agbụ ọlaedo, dịka ha na-aghọ onye ọchịchị nke atọ nke na-arịgo n’elu karịa ma na-arịgo n’ikpeazụ.

We will continue with Daniel chapter six, in the next article.

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

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> “N’abalị ikpeazụ ahụ nke ara nzuzu, Belshaza na ndị isi ya emejuwo ihe atụ nke ikpe ọmụma ha na ikpe ọmụma nke alaeze ndị Kaldia. Aka Chineke nke na-egbochi ihe ọjọọ enweghịzi ike igbochi ajọ ihe ahụ na-abịa. Site n’ọtụtụ ụzọ nke nlekọta Chineke, Chineke achọwo ịkụziri ha nsọpụrụ nye iwu Ya. ‘Anyị gaara agwọ Babilọn,’ ka O kwuru banyere ndị ahụ ikpe ha na-erute ugbu a ruo n’eluigwe, ‘ma a gwọghị ya.’ Jeremaya 51:9. N’ihi agbagọrọ agbagọ dị ịtụnanya nke obi mmadụ, Chineke hụrụ n’ikpeazụ na ọ dị mkpa ikwu ikpe ahụ a na-apụghị ịgbanwe agbanwe. Belshaza ga-ada, a ga-enyekwa alaeze ya n’aka ndị ọzọ.” Prophets and Kings, 530.

Back to Articles