Article

# The Book of Daniel - Number One-Hundred and Seventy

Akwụkwọ Daniel — Nọmba Otu Narị na Iri Asaa

The Citadel of the Soul: Understanding the Divine Enthronement and Transformation in Prophetic Context

Ụlọ Elu E Ji Eche Mkpụrụobi: Ịghọta Ịnọkwasị Nsọ nke Chineke na Mgbanwe n’Ọnọdụ Amụma

Author

Jeff Pippenger

Published

March 31, 2024

Formats

PDF
Word
Song MP3

The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”

Isi ihe ga-enyere aka ịmata Rọshịa dịka ike ahụ malitere agha Ukraine n’afọ 2014 bụ “ebe e wusiri ike,” nke bụ isi, ma ọ bụ isi obodo nke alaeze ahụ. Ụlọ nsọ nke mmadụ mejupụtara isi na ahụ. Isi bụ ọdịdị dị elu, ahụ bụkwa ọdịdị dị ala. “Ugboro asaa” ahụ nke kwụsịrị n’afọ 1844, ga-ejikọtakwa ya na Jerusalem, nke bụ isi Juda. N’ụlọ nsọ dị na Jerusalem ka e debere ocheeze eze ahụ, onye bụ isi Jerusalem, nke bụ isi Juda. Ngwakọta nke Ịbụ-Chineke na mmadụ, nke na-anọchi anya ịka akara nke otu narị puku iri anọ na anọ, ka a na-anọchi anya ya dịka ịnata “uche Kraịst.” Uche bụ ọdịdị dị elu, ya mere ọ bụ “isi.”

When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.

Mgbe ndị ahụ Daniel nọchiri anya ha hụrụ ọhụụ kpatara site n’akụkụ nwanyị nke na-eme ka ha gbanwee bụrụ n’onyinyo nke Kraịst, ha anabatala uche Kraịst, onye bụ Adam nke abụọ, ma bụrụ onye mmụọ. N’oge ahụ, a na-akpọgide uche anụahụ ha n’ezi obe, uche ahụ nkịtị nke anụahụ nke ha ketara n’aka Adam mbụ mgbe ọ dara ma tụgharịa azụ usoro nke okike ya. Uche anụahụ nke na-alụ ọgụ megide iwu Chineke, nke ha natara n’amaghị ama site n’ịmụ ha, ka e ji uche Kraịst dochie, nke ha ji nhọrọ nke aka ha nata, nke na-erubere iwu Chineke isi n’ụzọ zuru oke. Uche ọhụrụ ha, na uche Kraịst, aghọọzie otu uche, ha abụọ na-ebikokwa ọnụ n’ocheeze dị n’ebe ndị dị n’eluigwe. E nwere otu ebe n’ime ụlọ nsọ ebe ocheeze Chineke dị, ma ụmụ mmadụ, ndị e kere n’onyinyo Chineke, nwere otu ebe pụrụ iche n’ime ụlọ nsọ ahụ, nke e mere maka ọnụnọ Chineke.

That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.

Ebe ahụ adịghị n’ọdịdị ha dị ala, nke alaeze ugwu nọchiri anya ya. Ọ dị n’ebe alaeze ndịda nọchiri anya ya, nke bụ ebe Chineke họọrọ itinye aha Ya, nke bụ agwa Ya. Ebe ahụ dị na Jerusalem, ma dịka isi obodo Juda, Jerusalem bụ isi; ma isi nke isi obodo ahụ bụ eze. A họpụtara Jerusalem ịbụ isi obodo, ma a họpụtakwara ya ịbụ ebe Chineke ga-etinye ụlọ nsọ Ya. Mgbe ahụ n’ụlọ nsọ Ya, O tinyere ocheeze Ya. Alaeze ndịda na-anọchi anya ọdịdị mmadụ dị elu, ma o nwekwara ụlọ pụrụ iche nke ocheeze eze. Sister White na-akpọ ebe ahụ “citadel” nke mkpụrụ obi. Citadel, dịka nkọwa ya si dị, bụ ebe e wusiri ike.

> “The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.

> “A ga-enyefe Chineke obi dum, ma ọ bụghị ya, eziokwu nke Chineke agaghị enwe mmetụta ido-nsọ n’elu ndụ na agwa. Ma ọ bụ eziokwu na-ewute obi na ọtụtụ ndị na-ekwu na ha na-aza aha Kraịst enyefubeghị ya obi ha n’ịdị mfe. Ha anwalebeghị mmekwube obi nke ịrara onwe ha kpamkpam nye ihe ndị Kraịstịaniti na-achọ, n’ihi ya kwa, ike mgbanwe nke eziokwu adịghị n’ime ndụ ha; mmetụta miri emi, dị nro nke ịhụnanya Kraịst adịghị egosipụta onwe ya n’ime ndụ na agwa. Ma lee ụdị ọrụ ịzụ ìgwè atụrụ Chineke a pụrụ ịrụ ma ọ bụrụ na ndị ọzụzụ atụrụ nọ n’okpuru e kpara ha ọnụ na Kraịst n’obe, ma ha dịrị Chineke ndụ ka ha na Onye-Ọzụzụ-Atụrụ Kasị Elu nke ìgwè atụrụ ahụ rụkọọ ọrụ! Kraịst na-akpọ ndị mmadụ ka ha rụọ ọrụ dịka Ya onwe Ya siri rụọ ọrụ. E nwere mkpa nke àmà miri emi karị, sie ike karị, ma na-akpalikwu ike banyere ike nke eziokwu dịka a na-ahụ ya n’ịsọpụrụ Chineke n’omume nke ndị na-ekwupụta na ha kwenyere ya. Ịhụnanya Onye Nzọpụta n’ime mkpụrụ obi ga-eduga n’ime mgbanwe doro anya n’ụzọ ndị ọrụ si arụsi ọrụ ike maka mkpụrụ obi ndị na-ala n’iyi. Mgbe eziokwu jidere nnukwu ebe nchekwa nke mkpụrụ obi, a na-etinye Kraịst n’ocheeze n’ime obi, mgbe ahụkwa onye ọrụ mmadụ pụrụ ikwu sị, ‘E kpara m ọnụ na Kraịst n’obe; ma n’agbanyeghị nke ahụ, ana m adị ndụ; ma ọ bụghịkwa m, kama Kraịst na-adị ndụ n’ime m; ndụ ahụ m na-adị ugbu a n’anụ ahụ, ana m adị ya site n’okwukwe nke Ọkpara Chineke, onye hụrụ m n’anya, ma nyefee onwe ya n’ihi m.’” Review and Herald, October 9, 1894.

The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.

“Obí e wusiri ike nke mkpụrụ-obi” bụ ebe “a doro Kraịst n’ocheeze.” Itinye Kraịst n’ocheeze na-emezu mgbe a kpọgidere anụ ahụ n’obe, ma anụ ahụ, dịka nkọwa Pọl si dị, bụ ọdịdị dị ala, ọ bụkwa alaeze ugwu. Nke a bụ ihe mere amụma nke alaeze ugwu ji eru naanị ruo 1798. A pụghị ijikọta ọdịdị dị ala na Chi; a ghaghị ịgbanwe ya n’ntabi anya n’ọbịbịa nke ugboro abụọ. Alaeze ndịda, nke nwere “isi” nke bụ Jerusalem, na “isi” nke bụ ebe nsọ, rutere ruo 1844, n’ihi na ọ nọchiri anya ọdịdị dị elu nke pụrụ ịhọrọ ịkpọgide anụ ahụ n’obe ma site n’okwukwe banye n’obí e wusiri ike nke Ebe Kachasị Nsọ, ma nọdụ n’ocheeze ya na Kraịst. Ebe njikọta ahụ, na itinye n’ocheeze ahụ, na-eme bụ n’obí e wusiri ike nke ụlọ nsọ mmadụ. Amaokwu nke iri nke isi nke iri na otu na-akọwa isi dị ka ebe ewusiri ike, ma eziokwu ahụ na-eguzosi ike naanị site n’ịgba-ama nke Aịzaya, nke na-achọ ka a ghọta eziokwu gbasara ebe ewusiri ike (obí e wusiri ike) n’ọrụ ya n’èzí na n’ime.

> “The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.

> “Okwu Chineke ga-abụ nri ime mmụọ anyị. ‘Abụ m achịcha nke ndụ,’ Kraịst kwuru; ‘onye ọ bụla nke na-abịa n’ebe m nọ agaghị agụ ya agụụ ọzọ; onye nke na-ekwerekwa na m agaghị akpọ ya nkụ ọzọ.’ Ụwa na-ala n’iyi n’ihi enweghị eziokwu dị ọcha, nke a na-emebighị emebi. Kraịst bụ eziokwu ahụ. Okwu Ya bụ eziokwu, ha nwekwara ihe ha pụtara nke miri emi karịa ihe a na-ahụ n’elu, na uru karịrị ọdịdị ha na-enweghị ngosipụta. Uche ndị Mmụọ Nsọ emeela ka ha dị ndụ ga-achọpụta uru okwu ndị a bara. Mgbe a teela anya anyị ọgwụ anya nsọ ahụ, anyị ga-enwe ike ịchọpụta nkume dị oke ọnụ nke eziokwu, ọbụna ma ọ bụrụ na e liri ha n’okpuru elu.”

> “Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.

> “Eziokwu dị nro, bụrụkwa nke a nụchara anụcha, nke e weliri elu. Mgbe ọ na-akpụ agwa mmadụ, mkpụrụobi ahụ na-etolite n’okpuru mmetụta ya nke sitere n’aka Chineke. Kwa ụbọchị ka a ga-anabata eziokwu n’ime obi. N’ụzọ dị otu a ka anyị na-eri okwu Kraịst, nke ọ na-ekwupụta na ha bụ mmụọ na ndụ. Ịnabata eziokwu ga-eme ka onye ọ bụla na-anabata ya bụrụ nwa nke Chineke, onye nketa nke eluigwe. Eziokwu a na-echekwa n’obi abụghị akwụkwọ ozi oyi, nwụrụ anwụ, kama ọ bụ ike dị ndụ.”

> “Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.

> “Eziokwu dị nsọ, bụrụkwa nke Chukwu. Ọ siri ike ma nwekwaa ike karị ihe ọ bụla ọzọ n’ịkpụpụta agwa dịka oyiyi nke Kraịst. N’ime ya ka e nwere izu oke nke ọṅụ. Mgbe a na-echekwa ya n’obi, a na-ahọrọ ịhụnanya nke Kraịst karịa ịhụnanya nke mmadụ ọ bụla. Nke a bụ Iso Ụzọ Kraịst. Nke a bụ ịhụnanya nke Chukwu n’ime mkpụrụobi. N’ụzọ dị otu a, eziokwu dị ọcha, nke a na-agwakọtabeghị na ihe ọzọ, na-anọchi ebe nchekwa siri ike nke ịdị adị mmadụ. Okwu ndị a na-emezu, ‘A new heart also will I give you, and a new spirit will I put within you.’ E nwere ịdị ebube n’ime ndụ nke onye ahụ nke na-ebi ndụ ma na-arụ ọrụ n’okpuru mmetụta na-enye ndụ nke eziokwu ahụ.” Review and Herald, February 14, 1899.

That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.

Ọhụụ ahụ nke akụkọ ihe mere eme amụma dị na Daniel isi nke iri na otu, na-amalite mgbe amaokwu nke abụọ, na onye isi ala nke isii na nke kasị baa ọgaranya, kwekọrọ na isi ahụ, nke bụ Russia, n’amaokwu nke iri na otu ruo nke iri na ise. N’akụkọ ihe mere eme ahụ, onye isi ala nke isii ga-abụ nke asatọ nke sitere n’ime asaa ahụ, ọ ga-achịkwa mgbe ụka na ọchịchị n’United States ga-ezukọta, ma mezue ịkwa iko ha na-adịghị nsọ n’amaokwu nke iri na isii, n’iwu Sọnde nke na-abịa n’oge na-adịghị anya.

The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.

Ọkọlọtọ ahụ nke a ga-ebuli elu n’oge ahụ ga-enwe nkụda mmụọ ma nwụọ ruo oge nke ụbọchị atọ na ọkara, nke, na Daniel 10, bụ ụbọchị iri abụọ na otu. N’isi njedebe nke ụbọchị iri abụọ na otu ahụ nke iru uju Daniel, nke bụ njedebe nke ụbọchị atọ na ọkara ahụ nke ọnwụ n’okporo ámá maka ndị àmà abụọ ahụ, bụ́ ndị ahụ nọ na ndagwurugwu Ezekiel, bụ́ ọkpụkpụ akọrọ nwụrụ anwụ—e nwere ozi amụma nke na-eme ka ndị nwụrụ anwụ laghachi ndụ. Usoro ahụ n’isi nke iri nke Daniel ka a na-anọchi anya ya site na nzọụkwụ atọ.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.

> N’ụbọchị nke iri abụọ na anọ nke ọnwa mbụ, ka m nọ n’akụkụ nnukwu osimiri ahụ, nke a na-akpọ Hidekel; m weliri anya m elu, leekwa anya, ma, lee, otu nwoke yi uwe ọcha linin, onye e were ezigbo ọlaedo nke Uphaz kee n’úkwù ya: Ahụ́ ya kwa dị ka beryl, ihu ya dịkwa ka ọdịdị nke amuma, anya ya dịka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịka agba ọla kọpa a kpụchara nke ọma, olu okwu ya dịka olu igwe mmadụ. Mụ onwe m, Daniel, naanị m hụrụ ọhụụ ahụ: n’ihi na ndị ikom nọnyere m ahụghị ọhụụ ahụ; ma nnukwu ịma jijiji dakwasịrị ha, nke mere na ha gbapụrụ zoo onwe ha. Ya mere, a hapụrụ m naanị m, m wee hụ nnukwu ọhụụ a, ma ike ọ bụla anaghị anọgide n’ime m: n’ihi na mma m gbanwere n’ime m bụrụ nrụrụ, enweghịkwa m ike ọ bụla fọdụrụ. Ma anụrụ m olu okwu ya: mgbe m nụrụ olu okwu ya, m dabara n’ụra miri emi n’ihu m, ihu m cherekwa n’ala. Ma, lee, aka metụrụ m aka, nke mere ka m guzo n’ikpere m na n’ọbụ aka m. O wee sị m, O Daniel, nwoke a hụrụ n’anya nke ukwuu, ghọta okwu ndị m na-agwa gị, guzozie ọtọ: n’ihi na ọ bụ gị ka e zigara m ugbu a. Mgbe o kwusịrị okwu a nye m, m guzoro na-ama jijiji. Mgbe ahụ, ọ sịrị m, Atụla egwu, Daniel: n’ihi na site n’ụbọchị mbụ i tinyere obi gị ịghọta, na iweda onwe gị n’ihu Chineke gị, a nụrụ okwu gị, abịakwara m n’ihi okwu gị. Ma onye isi alaeze Peasia guzogidere m ụbọchị iri abụọ na otu: ma, lee, Maịkel, otu n’ime ndị isi ukwu, bịara inyere m aka; m wee nọgide ebe ahụ n’etiti ndị eze Peasia. Ugbu a abịawo m ime ka ị ghọta ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ: n’ihi na ọhụụ ahụ ka bụ maka ọtụtụ ụbọchị. Daniel 10:4–14.

Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”

Daniel nọ na njedebe ụbọchị iri abụọ na otu nke iru uju ya mgbe ọ hụrụ ọhụụ nke Kraịst ma nụkwa okwu Kraịst. Ọhụụ ahụ nke Okwu Chineke a na-ahụ anya ma na-ekwukwa ekwu, na-emepụta nkewa nke ụdị mmadụ abụọ, ma Daniel nwụrụ anwụ n’okporo ụzọ, n’ihi na ọ nọ “n’ụra miri emi.”

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.

> O kwuru ihe ndị a: ma mgbe nke ahụ gasịrị, ọ sịrị ha, Enyi anyị Lazarọs na-arahụ ụra; ma ana m aga, ka m kpọtee ya n’ụra. Mgbe ahụ ndị na-eso ụzọ ya sịrị, Onyenwe anyị, ọ bụrụ na ọ na-arahụ ụra, ọ ga-adị mma. Ma Jisọs kwuru banyere ọnwụ ya: ma ha chere na ọ na-ekwu banyere izu ike n’ụra. Ya mere Jisọs gwara ha hoo haa, Lazarọs anwụọla. Jọn 11:11–14.

Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.

Mgbe ahụ, Gabriel metụrụ Daniel aka nke mbụ, ma gwa ya gbasara ọgụ ndọrọ ndọrọ ọchịchị nke nọ na-aga n’oge Daniel nwụrụ anwụ (n’ụra), nakwa na ọ ga-enye ugbu a nkọwa nke ọhụụ ahụ nke ka gbanwere Daniel ka o yie onyinyo Kraịst. Mgbe ahụ, a ga-emetụ ya aka nke ugboro abụọ, site n’aka Kraịst n’onwe Ya.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Mgbe o kwuworom m okwu ndị dị otu a, etinyere m ihu m n’ala, aghọkwara m onye ogbi. Ma, lee, otu onye yiri oyiyi nke ụmụ mmadụ metụrụ egbugbere ọnụ m aka; mgbe ahụ ka m meghere ọnụ m, kwuo okwu, si onye ahụ nke guzo n’ihu m, O onyenwe m, site n’ọhụ a ka mwute m alọghachikwutere m, enweghịkwa m ike fọdụrụ. N’ihi na olee otú ohu nke onyenwe m a ga-esi gwa onyenwe m a okwu? n’ihi na, ma banyere m, ozugbo ahụ, ike ọ bụla adịkwaghị n’ime m, ume ọbụla adịghịkwa fọdụrụ n’ime m. Daniel 10:15–17.

This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.

Nke a kwekọrọ n’amụma mbụ nke Ịzikiel n’isi nke iri atọ na asaa, n’ihi na n’amụma abụọ ahụ a gwara Ịzikiel ka o kpọsaa nye ọkpụkpụ ndị nwụrụ anwụ nọ na ndagwurugwu, nke mbụ na-akpụpụta ahụ ndị ahụ, ma n’oge ahụ ha enwebeghị ume, ma ọ bụkwa na ha enwebeghị ike nke agha dị ike. Ọ bụ n’amụma nke abụọ nke Ịzikiel ka ahụ ndị ahụ natara ume sitere n’ifufe anọ ahụ wee guzo dịka agha dị ike, ma n’imetụ aka nke abụọ Daniel, “ike ọbụla adịghịzi n’ime m, ọ dịghịkwa ume fọdụrụ n’ime m.” Mgbe ahụ, e metụrụ Daniel aka ọzọ nke ugboro nke atọ n’ozuzu, ma bụrụkwa ugboro nke abụọ site n’aka Gebriel.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Mgbe ahụ, otu onye ọzọ, dị ka ọdịdị mmadụ, bịara metụ m aka ọzọ, ọ wee mee ka m sie ike, ma sị, O mmadụ a hụrụ n’anya nke ukwuu, atụla egwu: udo dịrị gị; sie ike, ee, sie ike. Ma mgbe ọ gwara m okwu, emeere m ka m sie ike, m wee sị, Ka onyenwe m kwuo okwu; n’ihi na i meela ka m sie ike. Daniel 10:18, 19.

The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.

Imetụ aka nke atọ nke Daniel bụ amụma nke abụọ nke Ezekiel, nke na-eme ka ahụ ndị ahụ guzo n’ụkwụ ha dị ka nnukwu agha dị ike. A na-agwa amụma ya ndị mmadụ bụ ndị ghọtara na ha nwụrụ anwụ, n’ihi na ha nọ n’iru uju, dịka Daniel nọkwara.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.

> O wee gwa m, Bụ amụma n’ebe ifufe dị, bụ amụma, nwa nke mmadụ, gwa ifufe ahụ, Otú a ka Onye-nwe-anyị Jehova kwuru; Si n’ifufe anọ ahụ bịa, O ume, kuo kwa n’elu ndị a e gburu egbu, ka ha wee dị ndụ. Ya mere amụma m dịka o nyere m iwu si dị, ume ahụ wee bata n’ime ha, ha wee dị ndụ, guzo ọtọ n’elu ụkwụ ha, bụrụ ndị agha dị ukwuu nke ukwuu. Mgbe ahụ ọ sịrị m, Nwa nke mmadụ, ọkpụkpụ ndị a bụ ụlọ Izrel dum: lee, ha na-asị, Ọkpụkpụ anyị akpọnwụwo, olileanya anyị efuola: e bipụla anyị iche n’akụkụ anyị. Ezekiel 37:9–11.

The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.

Onyenwe anyị nyere Ezikiel iwu ka o buo amụma, ọ na-agwakwa ha na àmà nke ụlọ Izrel bụ na ha anwụọla, na-enweghị olileanya, e kewapụrụkwa ha. Ha nọ na-eru uju, dịka Daniel nọ, n’ihi na amụma dara ada nke July 18, 2020 emeela ka ha nwee nkụda mmụọ, ma n’ọnọdụ ahụ, a gwara Ezikiel ka o buo amụma.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Ya mere, buo amụma, sị ha, Otu a ka Onye-nwe-anyị Jehova kwuru: Lee, unu ndị m, aga m emeghe ili unu, meekwa ka unu si n’ili unu pụta, ma duru unu banye n’ala Izrel. Unu ga-amakwa na abụ m Jehova, mgbe m meghere ili unu, unu ndị m, ma mee ka unu si n’ili unu pụta; aga m etinyekwa Mmụọ m n’ime unu, unu ga-adịkwa ndụ, m ga-edobekwa unu n’ala nke unu onwe unu: mgbe ahụ unu ga-ama na mụ onwe m, Jehova, ekwuola ya, meekwa ya, ka Jehova kwuru. Ezikiel 37:12–14.

The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.

Onyenwe anyị, onye bụ Maikel, onyeisi ndị mmụọ ozi, na-emeghe ili ha; ndị akaebe abụọ nke Mkpughe iri na otu, ndị a na-ebilitekwa n’ọnwụ ma nata Mmụọ Nsọ ma guzo ọtọ, dị nnọọ ka e nyere Mmụọ Nsọ nye ndị guzo ọtọ mgbe e si n’ili ha kpọpụta ha n’amụma nke abụọ nke Ezekiel.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Ma mb͕e ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke banyere n’ime ha, ha wee guzo n’ụkwụ ha; oke egwu wee dakwasị ndị hụrụ ha. Mkpughe 11:11.

Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.

A na-anọchi anya ndị àmà abụọ ahụ dị ka Mozis na Ịlaịja, e sikwa n’olu nke onyeisi ndị mmụọ ozi kpọlitekwa Mozis n’ọnwụ.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Ma Maịkel, onyeisi ndị mmụọ-ozi, mgbe ya na ekwensu na-arụ ụka gbasara ahụ Mozis, o nweghị obi ike iweta ebubo nkwutọ megide ya, kama o kwuru sị, Ka Onyenwe anyị baara gị mba. Jud 1:9.

Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.

Maịkel, Onye-isi na Onyeisi ndị Mmụọ-ozi, bụ Onye ahụ bịara nyere Gebriel aka n’isi nke iri nke Daniel, ọ bụkwa olu Ya na-akpọ ụmụ nwoke na ụmụ nwanyị ka ha bata ná ndụ.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> N’ihi na Onyenwe anyị n’onwe ya ga-esi n’eluigwe rịdata n’oké mkpu, na olu nke onyeisi ndị mmụọ ozi, na opi Chineke: ndị nwụrụ anwụ n’ime Kraịst ga-ebili mbụ. 1 Thessalonians 4:16.

Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.

Mmejọ aka atọ Daniel na-anọchi anya mgbanwe nke mmegharị Laodisia nke mmụọ-ozi nke atọ gaa n’ime mmegharị Filadelfia nke mmụọ-ozi nke atọ; ma n’ime Daniel iri, ọhụụ ahụ nke na-emezu mgbanwe ahụ site n’onyinyo Laodisia gaa n’onyinyo Filadelfia, ka a na-anọchi anya ya site n’akụkọ amụma a na-anọchi anya ya n’isi nke iri na otu. Ezikiel na-anọchi anya ọhụụ ahụ dị ka ọhụụ nke Alakụba nke ahụhụ nke atọ. N’afọ 2014, Russia malitere agha nnọchi anya nke abụọ. N’afọ 2015, onye isi ala kasị baa ọgaranya bidoro mgbalị ya iji bụrụ onye isi ala nke isii.

In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.

N’afọ 2020, a gburu onyeisi-ala ahụ, nke na-anọchite mpi ndị Republican, site n’anụ ọhịa ekweghị na Chineke “woke” ahụ si n’olulu enweghị ngwụcha pụta, ma n’otu afọ ahụ kwa a gburu mpi Protestant nke Laodisia. N’afọ 2023, mpi abụọ ahụ laghachiri n’ndụ, ha abụọ amalitekwa mgbanwe ha banye n’ime nke asatọ ahụ nke sitere na asaa ahụ. Otu na-agbanwe banye n’onyinyo ndọrọ ndọrọ ọchịchị nke anụ ọhịa ahụ dịka a na-ejikọta Ụka na Ọchịchị n’otu na United States, ma mpi nke ọzọ na-agbanwe site n’onyinyo Laodisia banye n’onyinyo Kraịst. A ga-ebuli ha abụọ elu n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Otu ga-abụ “Alexander Onye Ukwu”, eze mbụ n’etiti eze iri ahụ ndị na-enye alaeze nke asaa ha nye akwụna Rome, ma a ga-ebulikwa nke ọzọ elu dịka ọkọlọtọ.

The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.

Ọhụ́ nke na-emepụta mgbanwe abụọ a bụ akụkọ ihe mere eme nke na-emepe emepe n’etiti Septemba 11, 2001 na iwu Sọnde. A na-akọwapụta amaokwu nke iri na otu, nke Daniel isi nke iri na otu, kpọmkwem n’ime nkọwa a: ọ bụrụ na unu ekweghị, a gaghị eme ka unu guzosie ike.

We will continue this study in the next article.

Anyị ga-aga n’ihu n’ọmụmụ a n’akwụkwọ na-esonụ.

> “Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.

> “Iwu nile nke Akwụkwọ Nsọ ga-abụ nduzi nke ndụ kwa ụbọchị. Obe Kraịst ga-abụ isiokwu, nke na-ekpughe nkuzi ndị anyị ga-amụta ma mee n’ọrụ. A ghaghị iweta Kraịst n’ime ọmụmụ nile, ka ụmụakwụkwọ wee ṅụọ ihe ọmụma nke Chineke ma nwee ike igosipụta Ya n’àgwà ha. Ịdị mma Ya ga-abụ ọmụmụ anyị n’oge a nakwa n’ebighị ebi. Okwu Chineke, nke Kraịst kwuru n’Agba Ochie na n’Agba Ọhụrụ, bụ achịcha sitere n’eluigwe; ma ọtụtụ n’ime ihe a na-akpọ sayensị dị ka nri ndị mmadụ chepụtara, nri emerụrụ emerụ; ọ bụghị ezi mana ahụ.”

> “In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.

> “N’Okwu Chineke ka a na-achọta amamihe nke a na-apụghị ịjụ ajụjụ, nke na-adịghị agwụ agwụ—amamihe nke sitere, ọ bụghị n’uche nke nwere oke, kama n’uche na-enweghị oke. Ma ọtụtụ n’ime ihe ahụ Chineke kpugheere n’Okwu Ya bụ ọchịchịrị nye mmadụ, n’ihi na e liri nkume bara nnukwu uru nke eziokwu n’okpuru mkpofu nke amamihe na ọdịnala mmadụ. Nye ọtụtụ mmadụ, akụ nke Okwu ahụ ka na-anọgide zoro ezo, n’ihi na a chọghị ha site n’ịnọgidesi ike n’ịchọ nke sitere n’obi ruo mgbe a ghọtara ụkpụrụ ọlaedo ahụ. A ghaghị ịchọgharị Okwu ahụ ka o wee mee ka ndị na-anata ya dị ọcha ma kwadebe ha ka ha bụrụ ndị òtù nke ezinụlọ eze, ụmụ nke Eze eluigwe.”

> “The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.

> “Nnyocha nke okwu Chineke kwesị ịwere ọnọdụ nnyocha nke akwụkwọ ndị ahụ kpatara ka uche ndị mmadụ banye n’ihe omimi ụgha ma si n’eziokwu pụọ. Ụkpụrụ ya dị ndụ, ndị a kpara n’ime ndụ anyị, ga-abụ nchebe anyị n’oge ọnwụnwa na ọnwụnwa imehie; ntụziaka ya sitere n’aka Chineke bụ naanị ụzọ ga-eduga n’ịga nke ọma. Ka ule ahụ na-abịakwute mkpụrụobi ọ bụla, ndapụ n’ezi okwukwe ga-adị. Ụfọdụ ga-egosi onwe ha ịbụ ndị nrara, ndị na-eme ihe n’ike isi, ndị mpako n’obi, na ndị na-ezu onwe ha ezu, ha ga-esi n’eziokwu chigharịa azụ, mebie okwukwe ha kpamkpam. Gịnị kpatara ya? N’ihi na ha adịghị ebi “site n’okwu ọ bụla nke na-esi n’ọnụ Chineke apụta.” Ha egwughị emi ma mee ka ntọala ha sie ike.

> “When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.

> “Mgbe e wetara ha okwu nke Onyenwe anyị site n’ọnụ ndị ozi Ya Ọ họpụtara, ha na-atamu ntamu ma na-eche na emewo ụzọ ahụ ka ọ sie ike nke ukwuu. N’isi nke isii nke Jọn anyị na-agụ banyere ụfọdụ ndị e chere na ha bụ ndị na-eso ụzọ Kraịst, ma ndị, mgbe e gosiri ha eziokwu doro anya, iwe were ha, ha ejekwaghịkwa soro Ya. N’otu aka ahụ, ụmụ akwụkwọ ndị a nke elu-elu ga-esi kwa n’ebe Kraịst nọ pụọ.” Testimonies, volume 6, 132.

Back to Articles