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

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Asaa na Ise

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Kraịst nke E nyere Ebube: Mmekọrịta Amụma dị na Daniel na Mkpughe

Author

Jeff Pippenger

Published

April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Ọhụ nke Kraịst dị na Daniel isi nke iri bụ otu ọhụ ahụ Jọn hụrụ n’Akwụkwọ Mkpughe. Ọ bụ ọhụ “marah,” nke bụ nkwupụta nke nwanyị nke ọhụ “mareh” banyere ọdịdị mpụta nke Kraịst. “Mareh” bụ ọhụ nke afọ puku abụọ na narị atọ, ma isi ihe ọ pụtara bụ “ọdịdị mpụta.” “Ọdịdị mpụta” nke Kraịst Jọn na Daniel hụrụ bụcha ọhụ nke Kraịst e nyere otuto.

> 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. Daniel 10:4–6.

> N’ụbọchị nke iri abụọ na anọ nke ọnwa mbụ, mgbe m nọ n’akụkụ nnukwu osimiri ahụ, nke a na-akpọ Haịdekel; m weliri anya m elu, lee, ma hụ, ma le, otu nwoke yi uwe ọcha lino, onye e ji ezi ọlaedo nke Ufaz kee úkwù ya. Ahụ ya dịkwa ka nkume beril, ihu ya dị ka ọdịdị nke àmùmà, anya ya dị ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dị ka agba ọla a pịrị apị, olu okwu ya dịkwa ka olu nke ìgwè mmadụ. Daniel 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

A sụgharịrị okwu ahụ bụ “mareh” nke pụtara “ọdịdị” dịka “ọdịdị àmụ̀mà,” n’amaokwu ahụ. A na-eji okwu a ugboro anọ n’isi nke iri, ma ugboro abụọ a sụgharịrị ya dịka “ọhụ,” ugboro abụọkwa dịka “ọdịdị.” E ji ya mee ihe ugboro atọ ọzọ n’ụdị ya nke nwanyị. Okwu ahụ bụ “marah” bụ nkọwa nke nwanyị nke ọhụ “ọdịdị” ahụ. A kọwara ya dịka “enyo,” ọ bụkwa adverb “na-ebute ihe” nke na-eme ka ihe mee mgbe a hụrụ ya.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Nkọwa nkenke na-egosi ihe kpatara ihe ji eme bụ nke e si n’aha njirimara nweta, nke na-eme ka ihe ọ bụla mee ma ọ bụ na-arụpụta mmetụta. N’asụsụ na nahazi asụsụ, ọ na-ezo aka ọtụtụ mgbe na ngwaa ma ọ bụ nhaziokwu ndị na-egosipụta echiche nke ime ka mmadụ ma ọ bụ ihe ọ bụla rụọ ọrụ ma ọ bụ nọrọ n’ọnọdụ ụfọdụ.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Dịka ọmụmaatụ, n’ahịrịokwu a, “She made him laugh,” ngwaa “made” bụ nke na-egosi ihe kpatara ihe ji mee, n’ihi na ọ na-egosi na isiokwu (she) mere ka ebumnobi (him) rụọ omume ahụ (ịchị ọchị).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“E mereziri m ka a rụzie ụgbọala m.” (N’ahịrịokwu a, isiokwu bụ “m” mere ka onye ọzọ rụọ ọrụ nke ịrụzi ụgbọala ahụ.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“O mere ka ụmụ akwụkwọ ya mụọ maka ule ahụ.” (N’ebe a, isiokwu “O” mere ka ụmụ akwụkwọ ya sonye n’omume nke ịmụ maka ule ahụ.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“A kpụchara ya isi.” (N’ihe a, isiokwu ahụ bụ “Ọ” mere ka onye ọzọ mee omume nke ịkpụ isi ya.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Ụlọ ọrụ ahụ mere ka e dozie ụlọ ahụ.” (N’ahịrịokwu a, ụlọ ọrụ ahụ kpatara ka onye ọzọ mee ọrụ nke idozi ụlọ ahụ.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“A ga-eme ka ụmụaka nyere aka n’ọrụ ụlọ.” (N’ebe a, isiokwu “A” na-eme atụmatụ ime ka ụmụaka sonyere n’omume nke inyere aka n’ọrụ ụlọ.) N’ime nke ọ bụla n’ime ihe atụ ndị a, ngwaa ndị na-egosi ime ka ihe mee (had, made, got, get) na-egosi na isiokwu ahụ na-eme ka onye ọzọ rụọ omume nke ngwaa bụ isi kọwapụtara (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Ọhụ “mareh” nke ọdịdị ahụ, mgbe e gosipụtara ya n’usoro nwanyị dị ka “marah”, ma kọwaa ya dị ka “enyo”, na-egosi na a na-amụpụta ọhụ nke Kraịst e nyere otuto n’ime ndị na-ele ọhụ ahụ anya. Mgbe Daniel hụrụ “ọdịdị” nke Kraịst dịka àmụmà, otu òtù ndị mmadụ gbapụrụ n’ụjọ, ma n’ebe Daniel nọ, ọ rụpụtara mgbanwe ọrụ-ebube n’ime ya.

> 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. Daniel 10:7, 8.

> Ma naanị m, Daniel, hụrụ ọhụ ahụ: n’ihi na ndị ikom ahụ ndị nọnyere m ahụghị ọhụ ahụ; ma oke ịma jijiji dakwasịrị ha, nke mere na ha gbapụrụ ọsọ gaa zoo onwe ha. Ya mere, a hapụrụ m naanị m, m wee hụ nnukwu ọhụ a, ike ọ bụla fọdụrụghịkwa n’ime m: n’ihi na mma m ghọrọ n’ime m ire ure, enweghịkwa m ike ọbụla m jigidere. Daniel 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

A na-anọchi anya eziokwu site n’okwu Hibru bụ “eziokwu,” nke e ji mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru kee. Mkpụrụedemede mbụ na nke ikpeazụ na-adị mgbe niile otu ihe ahụ n’ihe metụtara Kraịst, dịka Alfa na Omega, nke na-anọchi anya mgbe niile ọgwụgwụ ya na mmalite. Mkpụrụedemede etiti, ma ọ bụ nke iri na atọ, na-anọchi anya nnupụisi. Daniel kwuru sị, “Mụ onwe m, Daniel, naanị m hụrụ ọhụụ ahụ,” ma ndị ikom ndị ha na Daniel nọ, ndị bi n’ime nnupụisi, “ahụghị ọhụụ ahụ.” Ya mere Daniel “naanị ya” “hụrụ nnukwu ọhụụ ahụ.” N’mmalite na n’ọgwụgwụ Daniel naanị ya hụrụ ọhụụ ahụ, ma ntụaka nke abụọ mere ka ndị gbara ọsọ pụta ìhè n’ime nnupụisi ha. Daniel na-anọchi anya ndị nke Chineke n’ụbọchị ikpeazụ, ndị a na-agbanwe ka ha bụrụ onyinyo Kraịst site n’usoro ile anya n’onyinyo Ya. Anyị ga-ele anya n’ọhụụ “enyo na-ele anya.”

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> “A ga-enwe anyị ihe ọmụma banyere Chineke site n’ahụmahụ nke ndụ. Ọ bụrụ na anyị esoro n’ihu ịmata Onyenwe anyị, anyị ga-amata na ọpụpụ Ya ka a kwadebere dịka ụtụtụ. Kraịst na-akpọ anyị ka e juo anyị eju n’uju nile nke Chineke. Mgbe ahụ ka anyị pụrụ n’ezie ịnọchite izu-okè nke okpukpe Onye Kraịst. ‘Onye ọ bụla nke na-aṅụ mmiri ahụ nke M ga-enye ya,’ ka Onye Nzọpụta na-ekwupụta, ‘agaghị akpọ ya nkụ ma ọlị; kama mmiri ahụ nke M ga-enye ya ga-adị n’ime ya dị ka isi iyi mmiri na-asọpụta ruo na ndụ ebighị ebi.’ Kraịst chọrọ ka anyị bụrụ ndị Ya na ha na-arụkọ ọrụ. Mgbe a tọgbọrọ anyị n’efu onwe, Ọ ga-enye anyị amara Ya ka anyị kesaa ya nye ndị ọzọ. Alaka oliv abụọ ahụ, ndị site n’ọkpọkọ ọlaedo abụọ ahụ na-awụpụta mmanụ ọlaedo ahụ n’ime onwe ha, ga-enye n’ezie arịa ndị a sachara ìhè na nkasi obi na olileanya na ịhụnanya nye ndị nọ na mkpa. Anyị aghaghị inye Chineke ofufe karịrị nke na-adị nanị mgbe ụfọdụ. Ma anyị pụrụ ime nke a naanị site n’ịmụ ihe n’aka Jisọs, na-edebe ịdị nwayọọ na ịdị umeala n’obi nke obi Ya. Ka anyị zoro onwe anyị n’ime Chineke. Ka anyị nwee ntụkwasị obi n’ebe Ọ nọ. Ka anyị nọgide n’ime Kraịst. Mgbe ahụ anyị niile, ‘site n’ihu e meghere emeghe na-ele anya dịka n’enyo ebube nke Onyenwe anyị, a na-agbanwe anyị ka anyị bụrụ otu onyinyo ahụ site n’ebube ruo n’ebube,’—site n’agwa ruo n’agwa. Chineke anaghị atụ anya ihe na-agaghị ekwe omume n’aka gị ma ọ bụ n’aka m. Site n’ile Ya anya, a pụrụ ịgbanwe anyị ka anyị bụrụ n’onyinyo Ya.” Signs of the Times, April 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

N’isi nke iri nke Daniel na n’isi nke itoolu, Gebriel na-enye Daniel nkọwa nke ọhụụ amụma nke dị n’èzí na nke dị n’ime; nkwupụta mbụ Daniel kwuru n’amaokwu nke mbụ nke isi nke iri bụ na o nwere nghọta banyere ọhụụ abụọ ahụ, nke e gosipụtara dịka “ihe ahụ” na “ọhụụ ahụ.” Ọ natara nghọta ahụ n’ọgwụgwụ ụbọchị iri abụọ na otu nke ọ nọworo na-eru uju. Ụbọchị iri abụọ na otu ahụ mechiri na mbata nke Maikel, nnukwu mmụọ-ozi ahụ. Nọmba narị abụọ na iri abụọ, na nọmba iri abụọ na abụọ, nke bụ otu ụzọ n’ụzọ iri ma ọ bụ otu ụzọ n’ụzọ iri nke narị abụọ na iri abụọ, bụ ihe nnọchianya nke njikọta nke Chi na mmadụ, ọ bụkwa n’ụbọchị nke iri abụọ na abụọ ka e gbanwere Daniel ka ọ bụrụ n’onyinyo nke Kraịst.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 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. Daniel 10:3–5.

> Eri m achịcha ụtọ, anụ ahụ ma ọ bụ mmanya abanyeghịkwa n’ọnụ m, enyeghịkwa m onwe m mmanụ ma ọlị, ruo mgbe izu atọ zuru ezu mezuru. N’ụbọchị nke iri abụọ na anọ nke ọnwa mbụ, mgbe m nọ n’akụkụ nnukwu osimiri ahụ, nke bụ Hidaikel; m weliri anya m elu, lezie anya, ma lee, otu nwoke yi uwe linin, onye e ji ọlaedo ọma nke Ufaz kee úkwù ya. Daniel 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniel nọchiri anya ndị nke Chineke nke ụbọchị ikpeazụ bụ́ ndị matara, site n’Okwu amụma Chineke, na achụsasịwo ha, ndị na-erukwa uju n’ihi ọnọdụ ha a chụsasịrị achụsasị ma na-achọ ìhè. A kọwara ọnọdụ ha a chụsasịrị achụsasị dịka ndagwurugwu nke ọkpụkpụ akọrọ nwụrụ anwụ n’Ezikiel isi nke iri atọ na asaa. Ọkpụkpụ ndị ahụ nwụrụ anwụ, ewezuga nke ahụ, achụsasịkwara ha, ma a kọwara ha dịka ụlọ Izrel. Ụlọ Izrel nke ụbọchị ikpeazụ bụ puku mmadụ otu narị na iri anọ na anọ ahụ. Achụsasịwo ha, dị nnọọ ka Daniel siri site n’akwụkwọ Jeremaya na Mozis mata. N’Ezikiel, ndị nwụrụ anwụ ahụ na-egosi na ha matara ọnọdụ ha.

> 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 37:11.

> Mgbe ahụ ọ sịrị m, Nwa nke mmadụ, ọkpụkpụ ndị a bụ ụlọ Israel nile: lee, ha na-asị, Ọkpụkpụ anyị akpọnwụwo, olileanya anyị alaala n’iyi: e bepụwo anyị iche n’akụkụ anyị. Ezikiel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Ụlọ Izrel, nke bụ ọkpụkpụ ndị ahụ, na-ekwupụta na “a kpụpụwo anyị n’akụkụ anyị.” Ha amatala ọnọdụ ha nke ịbụ ndị a chụsasịrị. Ụlọ Izrel nke ụbọchị ikpeazụ na-emezu ilu ahụ banyere ụmụ agbọghọ iri ahụ ruo n’akwụkwọ ozi ọ bụla; ma n’akụkọ ihe mere eme nke ndị Millerite, mmezu nke ịmata na a kpọpụwo ha n’akụkụ ha ka a hụrụ mgbe ụmụ agbọghọ amamihe ahụ bịara ịghọta na ha nọ n’oge ichere ahụ, nakwa na oge ichere ahụ bụkwa oge pụrụ iche nke ilu ahụ. Ndị ahụ nọ n’Ezikiel ndị na-amata ọnọdụ ha nke ịbụ ndị a chụsasịrị bụ ndị ahụ bụ́ ndị, mgbe mmechuihu mbụ gasịrị, ghọtara na ha nọ n’oge ichere ahụ.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Ọkpụkpụ Ezikiel na ndị amamihe nke ilu ahụ banyere ụmụ agbọghọ iri, a na-anọchi anya ha site n’iru újú Daniel n’ime ụbọchị iri abụọ na otu ahụ. Mgbe ụbọchị iri abụọ na otu ahụ gafesịrị, n’ụbọchị nke iri abụọ na abụọ, Maịkel siri n’eluigwe rịdata, e wee nye Daniel ọhụụ nke Kraịst e mere ka o too n’ebube, nke gbanwere Daniel ka ọ bụrụ n’onyinyo Kraịst. Ndị amamihe ahụ na ọkpụkpụ ndị ahụ nwụrụ anwụ kwesịkwara ịgafe mgbanwe ahụ nke ọhụụ enyo ahụ mezuru.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Daniel, ọkpụkpụ akọrọ nke Ezikiel, na ụmụ agbọghọ amamihe nke akụkọ ihe mere eme Millerite, ha niile kwekọrọ na ndị àmà abụọ ahụ e gburu n’Isi nke iri na otu nke Mkpughe. E gburu Mozis na Elaija, ma a ga-eme ka ha bilie n’ọnwụ na ngwụcha ụbọchị ihe nnọchianya atọ na ọkara. E mere ka Mozis si n’ọnwụ bilie site n’aka Maikel, dịka e si kọwaa ya n’akwụkwọ Jud.

> 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 Maikel, onyeisi ndị mmụọ ozi, mgbe ya na ekwensu na-ese okwu, na-arụrịtakwa ụka banyere ahụ Mozis, agaghị anwa iweta ebubo nkwulu megide ya, kama o kwuru, Ka Onyenwe anyị baara gị mba. Jud 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

N’isi nke iri nke Daniel, Daniel natara ọhụụ nke enyo anya mgbe Michael rutere ala mgbe ụbọchị iri abụọ na otu nke iru uju gasịrị. Ọ bụ olu Michael na-eme ka ndị nwụrụ anwụ bilie.

> 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 site n’oke iti mkpu, na olu nke onyeisi ndị mmụọ ozi, na opi Chineke: ndị nwụrụ n’ime Kraịst ga-ebili mbụ. 1 Ndị Tesalonaịka 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Isi nke iri nke Daniel na-egosi mgbanwe nke ngagharị Laodisia nke mmụọ-ozi nke atọ gaa n’ngagharị Filadelfia nke mmụọ-ozi nke atọ. Ọ na-adakọ na ndị àmà abụọ nke Mkpughe isi nke iri na otu, ọkpụkpụ nwụrụ anwụ nke Ezikiel isi nke iri atọ na asaa, ụmụ agbọghọ amamihe dị na ilu ụmụ agbọghọ iri ahụ, na ndị Millerite ndị mezuru ilu ahụ. Gebriel nyere nkọwa nke ọhụụ nnukwu enyo ahụ, ma ka ọ na-emecha ọrụ nkọwa ọ malitere n’isi nke itoolu. E mezuru nkọwa ahụ site n’aka Gebriel site n’ịkọwapụta akụkọ amụma dị n’isi nke iri na otu, nke n’ezie na-aga n’ihu ruo n’amaokwu atọ mbụ nke isi nke iri na abụọ. Mgbe ahụ n’amaokwu nke anọ nke isi nke iri na abụọ, a gwara Daniel ka o mechie akwụkwọ ya akara.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

N’isi nke iri nke Daniel, “ahịrị n’elu ahịrị”, Daniel na-anọchi anya ndị Chineke nke ụbọchị ikpeazụ, ndị a na-anọchikwakwa anya n’isi nke abụọ nke Daniel dịka ndị ji ezi obi na-achọsi ike ịghọta—n’okpuru iyi egwu ọnwụ—ozi amụma nke mpụga, nke ihe oyiyi zoro ezo Nebukadneza nke anụ ọhịa na-anọchi anya ya. Ọ na-achọkwa ịghọta ọhụụ nke ozi amụma dị n’ime, nke ụbọchị puku abụọ na narị atọ na-anọchi anya ya. Mgbe ụbọchị iri abụọ na otu ahụ nke iru uju ihe atụ gasịrị n’isi nke iri, e mechara na-anọchi anya ya dịka onye ghọtara mkpughe abụọ ahụ. A na-eme ka nghọta ya zuo oke mgbe onyeisi ndị mmụọ ozi ahụ si n’eluigwe rịdata, ma metụ ya aka ugboro atọ.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Ahụmahụ ya na Maịkel, ọhụụ nke Maịkel nke naanị ya na-ahụ, na-akwadebe ya ịnata nkọwa zuru ezu nke ma ọhụụ ime ma ọhụụ mpụta nke amụma. A na-egosipụta ahụmahụ ahụ, ahịrị n’elu ahịrị, n’ụzọ zuru oke nke ukwuu mgbe ejikọtara ya na Isi nke iri atọ na asaa nke Ezikiel, Isi nke iri na otu nke Mkpughe na Isi nke isii nke Aịzaya. Amaokwu dị n’isi nke iri na otu ebe Gebriel na-ejikọta ọhụụ abụọ ahụ ọnụ bụ amaokwu nke iri, n’ihi na n’ebe ahụ ka eze ugwu na-arịgoro ruo n’ebe e wusiri ike, ma ọ dịghị aga n’ihu karịa. Ebe e wusiri ike ahụ bụ mba ahụ, ma ọ bụ isi obodo ahụ, ma ọ bụ eze Ijipt dị n’amaokwu ahụ, dịka Aịzaya siri kọwaa ya n’Isi nke asaa.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise, a ga-agbajikwa Ifrem, ka ọ ghara ịbụkwa ndị mmadụ. Isi Ifrem bụkwa Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịsaịa 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

N’amaokwu nke iri, nke isi nke iri na otu nke Daniel, eze nke ugwu na-abịa ruo n’ókè-ala Ijipt, ma amaokwu ahụ kọwara nke ahụ dịka “ebe ewusiri ike” nke Ijipt (eze nke ndịda). A pụrụ igosi na amaokwu nke iri na-anọchi anya afọ 1989, mgbe e napụrụ Soviet Union n’ike site n’aka ọkwa papa na ndị agha nnọchi-anya ya, United States. Ọ bụ nke mbụ n’agha nnọchi-anya atọ, nke n’ikpeazụ na-aghọ Agha Ụwa nke Atọ n’agha nnọchi-anya nke atọ (Panium). Agha nnọchi-anya nke abụọ ka amaokwu nke iri na otu na nke iri na abụọ na-anọchi anya ya, ma ọ na-eme ugbu a na Ukraine, ebe Russia na-anọchi anya eze nke ndịda, dịka Soviet Union nọchiri anya eze nke ndịda n’ime mmeri e meriri ya na 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Ejiri m okwu a bụ “agha oyi” n’oge gara aga mee ka ọdịiche dị n’etiti agha nnọchi anya atọ ndị a na agha ụwa pụta ìhè. N’eziokwu, e nwere agha n’ezie na-aga n’ihu na Ukraine, ya mere ọ bụghị n’ezie agha oyi, kama ọ bụ agha nnọchi anya n’etiti ndịisi uka papacy na ndị ha na ha jikọrọ aka, na Russia. Ma a ka ga-enwe agha ụwa nke atọ, ebe a ga-ewere ihe fọrọ nke nta ka ọ bụrụ mba niile dị ka ndị a kpọrọ ihe mgbaru ọsọ.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> “Ọ dị m ka ya bụrụ na ndị nke Chineke nwere nghọta banyere mbibi na-abịa n’ihu nke puku-puku obodo, ndị a ugbu a fọrọ nke nta ka e nyefee ha nye ikpere arụsị!...”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Mmehie agafewo iru ókè ya. Ọgbaaghara ejupụtawo n’ụwa, oke ụjọ dị ukwuu dịkwa njikere ịbịakwasị ụmụ mmadụ n’oge na-adịghị anya. Ọgwụgwụ dị nnọọ nso. Anyị ndị maara eziokwu ahụ kwesịrị ịdị na-akwadebe onwe anyị maka ihe ahụ nke na-adịghị anya ọ ga-ada n’elu ụwa dịka ihe ijuanya na-emeri emeri.” Review and Herald, September 10, 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

N’amaokwu nke iri na otu na nke iri na abụọ, Russia, eze nke ndịda, ga-emeri agha nnọchi anya nke papacy, nke ọchịchị Nazi nọchiri anya ya nke na-edu mgbalị agha Ukraine, ma nke agha nnọchi anya mbụ nke papacy, ya bụ, United States, na-akwado. N’Agha Ụwa nke Abụọ, agha nnọchi anya nke papacy, eze nke ugwu, megide Russia Kọmunist bụ ọchịchị Nazi nke Germany, ma agha nnọchi anya ahụ merụrụ emeri, dịka ọ ga-emekwa ọzọ na Ukraine n’oge na-adịghị anya.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

A na-anọchi anya agha nnọchi anya nke atọ n’amaokwu nke iri na atọ ruo nke iri na ise, ma e mezuru ya n’akụkọ ihe mere eme oge ochie site n’agha Panium. A ga-eme agha nnọchi anya nke atọ site na United States, bụ́ ndị agha nnọchi anya nke ọchịchị ndị pope, ma eze nke ugwu ga-emeri n’agha ahụ megide ekweghị na Chineke, dịka o mere n’agha nnọchi anya mbụ (agha oyi). N’agha nnọchi anya mbụ na nke atọ, eze nke ugwu—ọchịchị ndị pope—na-emeri eze nke ndịda (Soviet Union), ma mesịa emeri United Nations. Ndị agha nnọchi anya ya n’agha abụọ ahụ bụ, ma ga-abụkwa ọzọ, United States.

After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.

Mgbe Putin merisịrị n’Ukraine, a ga-ahọpụta Trump ọzọ dịka onye isi ala nke asatọ, ya bụ, n’ime ndị isi ala asaa ahụ chịrị na United States kemgbe agha nnọchi anya mbụ ahụ (agha oyi) mezuru n’afọ 1989, nke bụ oge ọgwụgwụ maka mmegharị mgbanwe nke mmụọ ozi nke atọ. Trump na-anọchi anya mpi Republican ahụ n’elu anụ ọhịa nke ụwa, ọ natara kwa ọnya na-egbu egbu n’aka anụ ọhịa nke ekweghị na Chineke nke “woke” n’afọ 2020, n’imezu ihe dị n’Isi nke iri na otu nke Mkpughe banyere ndị akaebe abụọ ahụ ka e gburu n’okporo ámá.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America nọchiri anya mpi Protestant n’eziokwu n’ime otu akụkọ ihe mere eme ahụ kpọmkwem, ma n’afọ 2020, Future for America natara ọnya na-egbu egbu n’aka anụ ọhịa nke “woke” ekweghị na Chineke. N’afọ 2023, afọ iri abụọ na abụọ ka afọ 2001 gasịrị, Maịkel siri n’eluigwe rịdata ibido usoro nke Ịzikiel, Jọn, Daniel na Aịzaya nọchiri anya ya, nke ịkpọliteghachi agha dị ike nke a ga-ebuli elu dịka ọkọlọtọ n’oge iwu Sọnde nke na-abịa n’oge na-adịghị anya.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

N’afọ 1856, ngagharị Millerite nke Filadelfia gbanwere bụrụ ngagharị Millerite nke Laodisia, ma n’ebe ahụ na n’oge ahụ ka ha jụrụ ihe ọmụma mụbara banyere oge asaa ahụ, wee mezue nnupụisi ha kpamkpam n’afọ 1863. Ndị Millerite si n’ọnọdụ nke e ji ụka nke isii, ya bụ Filadelfia, nọchite anya ya, banye n’ahụmahụ nke ụka nke asaa, ntụgharị ahụ kwa kwekọrọ na akụkọ ihe mere eme nke 2023, mgbe ngagharị Laodisia nke Future for America si n’ahụmahụ nke ụka nke asaa laghachi n’ahụmahụ nke ụka nke isii nke Filadelfia. N’ọrụ amụma a, mpi Protestant eziokwu ahụ, dịka o si dịkwa na mpi Republican, ghọọ nke asatọ, nke sitere na asaa ahụ.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Igodo ịmata na agha Ukraine bụ agha nnọchi anya nke abụọ, bụ “ebe e wusiri ike” nke amaokwu nke iri, na amaokwu nke asaa. N’amaokwu nke asaa, nke nọchiri anya papasi na-anata ọnyá ya na-egbu egbu n’afọ 1798, eze nke ndịda banyere n’ime “ebe e wusiri ike” nke eze nke ugwu, ma nke a mezuru site n’aka jeneraal Napoleon nke gara n’ime Vatican ma kpọrọ pope n’agha. Eze nke ndịda abàtala n’ime ebe e wusiri ike ahụ. N’amaokwu nke iri, eze nke ugwu, nke na-anọchi anya papasi na ndị agha nnọchi anya ya bụ United States, kpochapụrụ usoro Soviet Union, ma o hapụrụ “ebe e wusiri ike” ahụ ka o guzo. “Ebe e wusiri ike” ahụ bụ isi ya, bụ isi obodo ya—ọ bụ Russia.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Ma “isi,” ma ọ bụ ebe e wusiri ike, apụghị iguzobe ya ma e wezụga n’ọnụ ndị àmà abụọ ma ọ bụ atọ site n’iji Aịsaịa isi nke asaa, amaokwu nke asaa na nke asatọ. Aịsaịa asaa, amaokwu nke asatọ na nke itoolu, bụ isi ebe ntụaka Hiram Edson jiri n’usoro isiokwu ya banyere “oge asaa” e bipụtara n’afọ 1856. Amaokwu abụọ ndị na-eguzobe na Russia bụ ebe e wusiri ike nke na-emeri n’agha Ukraine nke ugbu a, bụkwa amaokwu abụọ ahụ na-eguzobe ebe mmalite nke “oge asaa” abụọ ahụ, megide alaeze ugwu na alaeze ndịda nke Izrel. Amaokwu nke iri nke isi nke iri na otu na-akọwa ọhụụ nke mpụga, nke Nwannaanyị White na-akụzi na ọ dabere n’ịrị elu na ịda nke alaeze dị iche iche.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Site n’ịrị elu na ida nke mba dị iche iche dịka e mere ka o doo anya n’akwụkwọ Daniel na Mkpughe, anyị kwesịrị ịmụta etu ebube nkịtị nke mpụta na nke ụwa a si bụrụ ihe na-enweghị uru. Babilọn, ya na ike ya niile na ịdị ebube ya, nke ụwa anyị ahụbeghịzị ihe yiri ya kemgbe ahụ,—ike na ịdị ebube nke n’anya ndị mmadụ nke oge ahụ yiri ihe siri ike ma na-adịgide adịgide,—lee ka o si kpamkpam gafee! Dị ka ‘ifuru nke ahịhịa,’ ọ laala n’iyi. James 1:10. Otu a ka alaeze Midia na Peasia lara n’iyi, na alaeze Gris na Rom. Otu a ka ihe niile na-enweghị Chineke dịka ntọala ha si ala n’iyi. Naanị ihe ahụ nke ejikọtara na nzube Ya, ma na-egosipụta agwa Ya, pụrụ ịdịgide. Ụkpụrụ Ya bụ naanị ihe ndị kwụ chịm nke ụwa anyị maara.” Prophets and Kings, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Agha nnọchi anya atọ ahụ ka “e mere ka ha doo anya n’akwụkwọ Daniel na Mkpughe,” ma mkpịsị ugodi nke eziokwu a bụ “ebe e wusiri ike” nke amaokwu nke iri, nke Daniel iri na otu. Ma amaokwu nke iri na-ekwukwa banyere ọhụụ dị n’ime, n’ihi na a na-akọwakwa ebe mmalite nke “oge asaa” abụọ ahụ n’Aịsaịa isi nke asaa amaokwu nke asatọ na nke itoolu. A pụghị ikewapụ nke dị n’èzí na nke dị n’ime, ma oge abụọ ahụ nke puku afọ abụọ narị ise na iri abụọ bụkwa osisi abụọ Ezikiel, ndị, mgbe e jikọtara ha ọnụ, na-anọchi anya ịkà akara nke puku mmadụ narị otu na iri anọ na anọ, nke bụ njikọta nke Chi na mmadụ.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Ahụmahụ Daniel nwetara banyere ọhụụ “marah” nke na-akpata ihe nọchiri anya ahịrị amụma ahụ ebe Maịkel na-arịdata ma kpọlite ndị Ya nke ụbọchị ikpeazụ n’ọnwụ. Mbilite n’ọnwụ ahụ nọchiri anya nzọụkwụ ndị Kraịst na-arụzu iji jikọta ịdị-Nsọ Ya na mmadụ nke ndị Ya nke ụbọchị ikpeazụ. A na-emezu ya site n’ijikọta uche nke Chi na uche nke mmadụ ka ha nwee otu uche, a na-emekwa ya n’ụlọ eze, n’Ebe Kachasị Nsọ, nke bụ “ebe ewusiri ike” ahụ Sister White na-akọwa dịka “ụlọ nche” (ebe ewusiri ike) nke mkpụrụ obi.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

N’ime ụlọ eze, ndị nke Chineke nke ụbọchị ikpeazụ na-anata uche Kraịst, ma e mesịa, a na-eme ka ha nọdụnyere Kraịst n’ebe ndị dị n’eluigwe. Ebe ahụ nke dị n’eluigwe ebe Kraịst nọ ọdụ bụ ebe e wusiri ike, ma ọ bụ isi ụlọ nsọ ahụ. Ụlọ nsọ nke ahụ nwere ọdịdị dị ala, nke bụ anụ ahụ, ma ọ bụ ahụ n’onwe ya. O nwekwara ọdịdị dị elu, nke bụ uche. N’amaokwu nke iri nke Daniel isi nke iri na otu, igodo nke na-akara ebe e wusiri ike nke ọhụụ mpụta, na-akara kwa ebe e wusiri ike nke ọhụụ ime; ma n’ime ime otú a, ọ na-akọwapụta akụkọ ihe mere eme ebe mpi abụọ nke Republicanism na nke Protestantism si agbanwe banye n’onyinyo nke anụ ọhịa ahụ (Republicanism), ma ọ bụ onyinyo nke Chineke (ezigbo Protestantism). Mpi abụọ ahụ abụọ na-aghọkwa nke asatọ nke si n’ime asaa ahụ pụta.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Ya mere, mpi eziokwu nke Protestantism bụ mpi Filadelfia ahụ nke bụ agha ukwu Ezikiel, na ọkọlọtọ Aịzaya nke e weliri elu n’agha a na-alụ megide onyinyo nke anụ ọhịa ahụ, mbụ na United States, emesịa n’ụwa. Daniel isi nke iri na otu, amaokwu nke iri, na-akọwa ebe n’akụkọ ihe mere eme nsọ ebe ijikọta osisi abụọ ahụ malitere. Agha Ukraine malitere n’afọ 2014, ma ọ bụghị ruo n’afọ 2022 ka Russia malitere ibuso Ukraine agha. N’afọ 2023, afọ iri abụọ na abụọ mgbe 2001 gasịrị, Michael malitere ọrụ Ya nke ịkpọlite ndị tara ahụhụ n’ime ndakpọ olileanya mbụ ha, n’ime mmezu ilu banyere ụmụ agbọghọ iri ahụ n’afọ 2020. Ọ kpọlitere mbụ “olu” nke na-eti mkpu ugbu a n’ọzara. N’ọnwa Julaị 2023, olu ahụ malitere iti mkpu, ọ bụkwa otu olu ahụ ka e kpọlitere na mmalite nke mmegharị ndozigharị nke mmụọ ozi nke atọ n’afọ 1989, n’ihi na Jizọs na-egosipụta mgbe niile njedebe site na mmalite.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“Olu” nke na-eti mkpu n’ọzara malitere ịda ụda site n’iweta Mkpughe isi nke mbụ, ebe e ji njikọta nke Chi na mmadụ nọchite anya ya dịka Mkpughe nke Jizọs Kraịst, mkpughe nke a na-emeghe tupu oge nnwale emechie. Daniel hụrụ mkpughe ahụ n’isi nke iri, site n’ọhụ “na-akpata ihe.” Njikọta nke Chi na mmadụ n’amaokwu mbụ nke Mkpughe na-anọchite anya eziokwu kachasị mkpa, dabere n’iwu nke mkpọtụ mbụ. Njikọta nke Chi na mmadụ, nke bụ akara nke puku narị otu na iri anọ na anọ, na-arụzu site n’Okwu Chineke. A na-enye Okwu ahụ site n’aka Nna nye Ọkpara, onye na-enye ya mmụọ ozi Ya, onye na-enyezi ozi ahụ onye nnọchi anya mmadụ. A na-anọchite anya nzọụkwụ abụọ mbụ ahụ site n’aka Chi. Nzọụkwụ abụọ ahụ nwere ọdịiche pụrụ iche nke na nzọụkwụ nke abụọ nke Chi na-anọchite anya Chi ahụ nke kere ihe niile. A na-anọchite anya nzọụkwụ abụọ sochirinụ site n’aka ihe e kere eke nke Chineke. Nzọụkwụ mbụ bụ mmụọ ozi na-adaghị adahụ, ma ngosipụta nke abụọ nke okike Chineke bụ nke e nyere ike ịmụgharị dịka ụdị nke ya si dị. Nzọụkwụ nke anọ ahụ, nke na-anọchite anya mmadụ, ga-eburu ozi ahụ zigara ya ụka nile, ka ụka nile wee “gụ ma nụ” ihe ndị ahụ e dere n’ime ya.

We will continue this study in the next article.

Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu sochirinụ.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 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. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> Mkpughe nke Jisọs Kraịst, nke Chineke nyere ya, igosi ndị ohu ya ihe ndị aghaghị ime n’oge na-adịghị anya; o wee zite ya, ma mee ka a mara ya site n’aka mmụọ-ozi ya nye ohu ya Jọn: onye gbara akaebe banyere okwu Chineke, na banyere àmà Jisọs Kraịst, na banyere ihe niile ọ hụrụ. Ngọzi nādiri onye na-agụ ya, na ndị na-anụ okwu amụma a, na ndị na-edebe ihe ndị e dere n’ime ya: n’ihi na oge dị nso. Jọn degara ụka asaa ndị dị n’Eshia: Ka amara dịrị unu na udo, site n’aka onye ahụ nke dị adị, na nke dịbu adị, na nke na-abịa; nakwa site n’aka Mmụọ asaa ndị nọ n’ihu ocheeze ya; nakwa site n’aka Jisọs Kraịst, onye bụ Onyeàmà kwesịrị ntụkwasị obi, na Ọkpara mbụ amụrụ site n’ọnwụ, na Onyeisi ndị eze nke ụwa. Nye Ya onye hụrụ anyị n’anya, ma jiri ọbara nke aka ya sachapụ anyị n’ime mmehie anyị, Ọ mewokwa ka anyị bụrụ ndị eze na ndị nchụàjà nye Chineke na Nna ya; Ya ka otuto na ọchịchị dịrị ruo mgbe ebighị ebi. Amen. Lee, Ọ na-abịa n’igwe ojii; anya niile ga-ahụkwa Ya, ndị ahụ kwa dọrọ Ya mma: agbụrụ niile nke ụwa ga-erukwa uju n’ihi Ya. N’ezie, Amen. Abụ m Alfa na Omega, mmalite na ọgwụgwụ, ka Onye-nwe-anyị kwuru, onye ahụ nke dị adị, na nke dịbu adị, na nke na-abịa, Onye Pụrụ Ime Ihe Niile. Mụ onwe m Jọn, onye bụkwa nwanne unu, na onye so unu n’ahụhụ, na n’alaeze, na ndidi nke Jisọs Kraịst, nọ n’agwaetiti a na-akpọ Patmọs n’ihi okwu Chineke na n’ihi àmà Jisọs Kraịst. Anọ m na Mmụọ n’ụbọchị Onyenwe anyị, m wee nụ n’azụ m nnukwu olu, dị ka nke opi, Na-asị, Abụ m Alfa na Omega, mbụ na ikpeazụ: ihe ị na-ahụ, dee ya n’akwụkwọ, zigakwara ya ụka asaa ndị dị n’Eshia; na Efesọs, na Smina, na Pegamọs, na Tayaịtaira, na Sadis, na Filadelfịa, na Laodisia. Mkpughe 1:1–11.

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