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# The Book of Daniel - Number Eighteen

Akwụkwọ Daniel - Nke Iri na Asatọ

The Hour

Oge ahụ

Author

Jeff Pippenger

Published

December 13, 2023

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Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.

Mkpali sitere n’aka Chineke doro anya na isi nke atọ nke Daniel na-anọchi anya iwu Sọnde na United States. N’Isaiah isi nke iri abụọ na atọ, akwụna Taịa, onye na-akwa iko ya na ndị eze nke ụwa, bụ otu akwụna ahụ nke Mkpughe nke na-akwa iko ya na ndị eze nke ụwa. N’Mkpughe iri na asaa, e dere “Babịlọn Ukwu ahụ” n’egedege ihu akwụna ahụ.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.

> E yiwekwara nwanyị ahụ uwe na-acha odo odo ọchịchịrị na uhie uhie, werekwa ọlaedo na nkume dị oké ọnụ ahịa na pel chọọ ya mma, o jidekwara iko ọlaedo n’aka ya, nke jupụtara n’ihe arụ na unyi nke ikwa iko ya: E dekwara aha n’egedege ihu ya, OMIMI, BABILỌN UKWU AHỤ, NNE NKE NDỊ AKWỤNA NA NKE IHE ARỤ NKE ỤWA. Mkpughe 17:4, 5.

Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.

Tupu afọ 1950, akwụkwọ nkọwa okwu Bekee na-akọwa nke ọma nwanyị a nọchiri anya ya n’amaokwu abụọ a dịka ụka Rom Katọlik. Ụwa dum maara, mgbe Oge Ọchịchịrị ahụ gasịrị, banyere mkpagbu ndị Katọlik mere site n’afọ 538 ruo 1798; na ụka Rom bụ akwụna ahụ nke ya na ndị eze nke ụwa na-akwa iko. E mere Nkwupụta Nnwere Onwe ahụ ka ọ bụrụ ịjụ ọchịchị Katọlik, nakwa ọchịchị ndị eze nke ụwa bụ ndị soro akwụna ahụ guzobe mmekọrịta na-adịghị nsọ. Aịsaịa isi nke iri abụọ na atọ na-akọwa na a ga-echefu akwụna ahụ. Ị gaghị ahụ n’ime igwe ọchụchọ nke oge a nkọwa nke akwụna nke Mkpughe iri na asaa dịka ụka Katọlik, n’ihi na Okwu Chineke anaghị ada ada, Okwu Chineke na-ekwukwa na a ga-echefu ya.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.

> Ọ ga-erukwa na n’ụbọchị ahụ, a ga-echefu Taịa afọ iri asaa, dị ka ụbọchị nke otu eze si dị: mgbe ngwụcha afọ iri asaa gasịrị, Taịa ga-abụku abụ dị ka nwanyị akwụna. Were ụbọ akwara, gagharịa obodo ahụ, gị nwanyị akwụna nke e chefuru echefu; kpọọ ụtọ olu ọma, bụrụọ ọtụtụ abụ, ka e wee cheta gị. Ọ ga-erukwa mgbe ngwụcha afọ iri asaa gasịrị, na Onyenwe anyị ga-eleta Taịa, ọ ga-alaghachikwa n’ụgwọ akwụna ya, ọ ga-agbakwa akwụna na alaeze niile nke ụwa n’elu ụwa dum. Ma ahia ya na ụgwọ akwụna ya ga-abụ ịdị nsọ nye Onyenwe anyị: a gaghị echekwa ya akụ ma ọ bụ chịkọbara ya; n’ihi na ahia ya ga-abụ nke ndị bi n’ihu Onyenwe anyị, ka ha rie nke ga-ezu ha, nakwa ka ha nwee uwe na-adịgide adịgide. Aịzaya 23:15–18.

God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.

Okwu Chineke adịghị ada ada ma ọlị, ma kemgbe afọ 1798, e chefuola akwụna ahụ; ma n’ụbọchị ikpeazụ a ga-echeta ya. A na-echeta ya mgbe a na-awakpo Sabbath ụbọchị nke asaa nke Chineke, nke bụ otu n’ime Iwu Iri ahụ e nyere ka a na-echeta mgbe niile. A na-echeta ya mgbe ọ na-ewere ụbọ akwara ya, na-agagharị gburugburu obodo ahụ ma na-akpọ ụda dị ụtọ na ọtụtụ abụ. Ọ na-abụ abụ ya n’ọgwụgwụ afọ iri asaa ahụ, nke bụ ụbọchị nke otu eze. Eze, dịka Daniel isi nke abụọ siri dị, bụ alaeze.

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Ma n’ebe ọ bụla ụmụ mmadụ bi, anụ ọhịa nke ala na nnụnụ nke eluigwe ka O nyeworo n’aka gị, meekwa ka ị bụrụ onye na-achị ha nile. Gị onwe gị bụ isi ọlaedo a. Daniel 2:38.

A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.

“Otu isi,” ma ọ bụ “eze,” ha abụọ bụ ihe nnọchianya nke alaeze. Alaeze nke “ụbọchị nke otu eze” na-anọchi anya ya bụ United States. United States malitere ọchịchị amụma ya dịka anụ ọhịa nke ụwa mgbe e nyere nwanyị akwụna nke Babilọn mmerụ ahụ na-egbu egbu ahụ n’afọ 1798. Ọ na-aga n’ihu dịka alaeze nke isii nke amụma Akwụkwọ Nsọ ruo mgbe iwu Sọnde ga-abịa. Ala-eze nkịtị nke amụma Akwụkwọ Nsọ nke n’eziokwu chịrị afọ iri asaa bụ Babilọn.

> Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.

> Lee, aga m eziga ma chịkọta ezi-na-ụlọ niile nke ugwu, ka Onyenwe anyị kwuru, tinyere Nebukadneza eze Babilọn, ohu m, ma weta ha imegide ala a, na imegide ndị bi n’ime ya, na imegide mba ndị a niile gbara ya gburugburu; m ga-ebibikwa ha kpamkpam, mee ka ha bụrụ ihe ijuanya, na ihe a na-akwa emo, na mkpọmkpọ ebe ebighị ebi. Ọzọkwa, m ga-ewepụ n’aka ha olu ọṅụ na olu obi ụtọ, olu nwoke na-alụ nwanyị ọhụrụ na olu nwanyị a na-alụ ọhụrụ, ụda nkume igwe nri, na ìhè oriọna. Ala a niile ga-abụkwa mkpọmkpọ ebe na ihe ijuanya; mba ndị a ga-ejekwa ozi nye eze Babilọn afọ iri asaa. Ọ ga-erukwa, mgbe afọ iri asaa ahụ mezuru, na m ga-ata eze Babilọn na mba ahụ ahụhụ, ka Onyenwe anyị kwuru, n’ihi ajọ omume ha, na ala ndị Kaldia; m ga-emekwa ya ka ọ bụrụ mkpọmkpọ ebe ebighị ebi. Jeremiah 25:9–12.

Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.

Babilọn nkịtị chịrị afọ iri asaa, na-anọchi anya alaeze ahụ n’ụbọchị ikpeazụ nke ga-achị afọ iri asaa ihe nnọchianya. Nebukadneza, eze Babilọn, wakporo Juda ugboro atọ. Mwakpo mbụ ahụ megide Jehoiakim, ma n’oge ahụ ka afọ iri asaa nke amụma Jeremaya malitere. Ọ kwụsịrị site n’ọnwụ Belshaza, mgbe Chineke tara “eze Babilọn” ahụhụ, dịka O si tara eze Jehoiakim ahụhụ na mbido afọ iri asaa ahụ. Alaeze amụma ahụ nke a na-anọchi anya dịka “ụbọchị nke otu eze” (otu alaeze) dịka “afọ iri asaa” bụ Babilọn, ma alaeze amụma nke Akwụkwọ Nsọ nke na-achị n’ime afọ iri asaa ihe nnọchianya ahụ n’oge a na-echefu akwụna Taịa, bụ anụ ọhịa nke ụwa nke Mkpughe iri na atọ. Mgbanwe ahụ site n’alaeze nke ise gaa n’alaeze nke isii nke amụma Akwụkwọ Nsọ n’afọ 1798, bụ akụkụ nke eziokwu ahụ Jọn na-akọwa na Mkpughe isi nke iri na atọ.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:1, 11.

> M wee guzo n’elu ájá osimiri, hụ anụ ọhịa ka o si n’ime osimiri na-arịpụta, nwee isi asaa na mpi iri, e nwekwara okpueze iri n’elu mpi ya, n’elu isi ya dịkwa aha nkwulu Chineke.... M wee hụkwa anụ ọhịa ọzọ ka o si n’ala na-arịpụta; o nwekwara mpi abụọ dịka nwa atụrụ, ọ na-ekwu kwa okwu dịka agwọ ukwu. Mkpughe 13:1, 11.

The seashore which John stood upon in Revelation chapter thirteen, represents 1798.

Ụsọ oké osimiri nke Jọn guzoro n’elu ya n’Akwụkwọ Mkpughe isi nke iri na atọ, na-anọchi anya afọ 1798.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “N’oge ahụ a napụrụ Ndị Pope ike ha, wee mee ka ha kwụsị ịkpagbu mmadụ, Jọn hụrụ ike ọhụrụ ka ọ na-apụta iji kwughachi olu dragọn ahụ, ma gaa n’ihu n’ọrụ ahụ nke obi ọjọọ na nkwulu Chineke ahụ. Ike a, nke bụ nke ikpeazụ ga-alụ agha megide ụka na iwu Chineke, ka e ji anụ ọhịa nwere mpi dịka nke nwa atụrụ nọchite anya ya. Anụ ọhịa ndị bu ya ụzọ si n’oké osimiri bilie; ma nke a si n’ala pụta, na-anọchi anya mbilite n’udo nke mba ahụ ọ nọchiri anya ya—United States.” Signs of the Times, February 8, 1910.

The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.

Anụ ọhịa ahụ si n’oké osimiri pụta, ájá nke oké osimiri kewara ya n’anụ ọhịa nke ụwa. Alaeze nke ise n’amụma Bible na 1798 (ọnụ mmiri), nọchiri anya akụkọ ihe mere eme gara aga, ma alaeze nke isii bụ akụkọ ihe mere eme ga-abịa n’ọdịnihu. Ndị Millerite ahụghị eziokwu a. E nyere William Miller nghọta banyere ike dragọn nke ikpere arụsị na mmekọrịta ya na alaeze na-esonụ nke a nọchiri anya ya dịka anụ ọhịa nke Katọlik. Mkpughe isi nke iri na atọ meghere akụkọ onye amụma ụgha, nke bụ nke atọ n’ime ike atọ ndị ahụ na-eduga ụwa na Amagedọn. Akụkọ ahụ malitere n’ọnụ mmiri nke 1798.

The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.

United States bidoro akụkọ ihe mere eme ya site n’akara nke nwa atụrụ, ma ọ kwụsị ya n’ịkwu okwu dịka dragọn. A na-anọchi anya akụkọ ihe mere eme nke afọ iri asaa ihe atụ nke ọchịchị nke anụ ọhịa nke ụwa n’otu amaokwu, n’isi nke iri na atọ nke Mkpughe, n’ihi na amaokwu ahụ na-akọwapụta ma mmalite ma ọgwụgwụ nke anụ ọhịa nke ụwa n’otu ahịrịokwu ahụ.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> M wee hụ anụ-ọhịa ọzọ ka ọ na-apụta n’ụwa; o nwekwara mpi abụọ dịka nwa atụrụ, ọ kwukwara okwu dịka agwọ ukwu. Mkpughe 13:11.

When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.

Mgbe United States na-ekwu okwu dịka dragọn, ọ na-agafe iwu Sọnde. Tupu ọ rụzuo mmejuputa ofufe Sọnde, ụka ndị dapụrụ n’eziokwu nke Protestantism ga-ezukọta ọnụ ma were ọchịchị ndọrọ ndọrọ ọchịchị nke ọchịchị dapụrụ n’eziokwu n’aka, ka ha na-akpụ onyinyo nke anụ ọhịa ahụ. Mgbe mkpughe sitere n’ike mmụọ nsọ na-akọwapụta (ọ na-emekwa nke a ugboro ugboro), na emume Nebukadneza nke idowe ihe oyiyi ọlaedo ahụ n’ọrụ na-anọchi anya iwu Sọnde, ọ na-akara njedebe nke afọ iri asaa ihe atụ nke anụ ọhịa nke ụwa. Daniel isi nke mbụ ruo nke atọ na-anọchi anya ozi ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ. Mmụọ ozi nke atọ na-aghọ eziokwu dị ndụ n’oge iwu Sọnde.

Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.

N’amụma, isi nke mbụ ruo nke atọ n’akwụkwọ Daniel na-anọchi anya afọ iri asaa ihe nnọchianya nke anụ ọhịa ụwa nke Mkpughe isi nke iri na atọ. Nnwale ihe-oriri e gosiri n’isi nke mbụ, na ihe nnọchianya nke Jehoiakim, na-akọwapụta na isi nke mbụ, n’amụma, na-amalite n’oge e nyere mmụọ ozi mbụ ike, ma n’August 11, 1840, ma ọ bụ na September 11, 2001, n’akụkọ ihe mere eme nke mmụọ ozi nke atọ.

Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.

Babilọn bụ mba ahụ nke chịrị afọ iri asaa, afọ ndị ahụ kwa na-anọchi anya akụkọ ihe mere eme nke United States. Afọ iri asaa nke Babilọn eruteghị ọgwụgwụ ruo ogologo oge ka emechara nraranye Nebukadneza nke oyiyi ọlaedo ahụ, ma n’amụma, afọ iri asaa ihe nnọchianya nke Aịzaya ji arụ ọrụ n’isi nke iri abụọ na atọ, na-agwụ n’isi nke atọ nke Daniel. Mgbe òtù egwú Nebukadneza kpọrọ egwú maka emume nraranye ahụ, a na-eme ka akara nke anụ ọhịa ahụ dị ike, ma n’oge ahụ akwụna nke Taịa na nke Babilọn na-amalite ịbụ abụ ya nye ndị eze nke ụwa, ebe Izrel nke dapụrụ n’ezi okwukwe na-ehulata ma na-agba egwú.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.

> Nebukadneza, bú eze, mere oyiyi ọlaedo, nke ịdị elu ya bụ ogo iri isii, obosara ya bụkwa ogo isii: o guzobere ya n’ala dị larịị nke Dura, n’ógbè Babilọn. Mgbe ahụ Nebukadneza, bú eze, zigara ka a kpọkọta ndị isi, ndị ọchịchị, na ndị-isi agha, ndịikpe, ndị na-elekọta akụ, ndị ndụmọdụ, ndị uwe ojii, na ndị nile na-achị ógbè dị iche iche, ka ha bịa n’emume nraranye nke oyiyi ahụ Nebukadneza, bú eze, guzobere. Mgbe ahụ, a kpọkọtara ndị isi, ndị ọchịchị, na ndị-isi agha, ndịikpe, ndị na-elekọta akụ, ndị ndụmọdụ, ndị uwe ojii, na ndị nile na-achị ógbè dị iche iche, n’emume nraranye nke oyiyi ahụ Nebukadneza, bú eze, guzobere; ha wee guzo n’ihu oyiyi ahụ Nebukadneza guzobere. Mgbe ahụ, onye nkwusa kpọsara n’olu ike, Sị, Ọ bụ unu ka e nyere iwu a, unu ndị mmadụ, mba, na asụsụ dị iche iche, na mgbe ọbụla unu nụrụ olu opi, na ọjà, na ụbọ akwara, na sakbut, na psaltery, na dulcimer, na ụdị egwú niile, ka unu daa n’ala fee oyiyi ọlaedo ahụ Nebukadneza, bú eze, guzobere: onye ọbụla nke na-adaghị n’ala fee ofufe, n’otu awa ahụ ka a ga-atụba ya n’etiti ọkụ-ọku na-enwu enwu. Ya mere, n’oge ahụ, mgbe ndị mmadụ nile nụrụ olu opi, na ọjà, na ụbọ akwara, na sakbut, na psaltery, na ụdị egwú niile, ndị mmadụ nile, mba nile, na asụsụ nile dara n’ala fee oyiyi ọlaedo ahụ Nebukadneza, bú eze, guzobere. Daniel 3:1–7.

At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.

N’oge ahụ, ma ọ bụ n’otu “awa” ahụ kwa, nke bụ iwu ụbọchị ụka na United States, onye ọbụla jụrụ ife oyiyi ọlaedo ahụ “a ga-atụba n’etiti ọkụ nke nnukwu ite-ọkụ na-enwu enwu.” Akwụkwọ naanị ya n’Agba Ochie nke nwere okwu a sụgharịrị ịbụ “awa,” bụ akwụkwọ Daniel. Okwu ahụ bụ “awa” n’isi nke atọ, na-anọchi anya ọbịbịa nke akara anụ ọhịa ahụ. Okwu ahụ bụ “awa” na-anọchikwa anya ozi mmụọ ozi mbụ n’isi nke anọ, n’ihi na n’ebe ahụ ọ na-anọchi anya ịdọ Nebukadneza aka ná ntị banyere “awa” na-abịa nke ikpe Chineke.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Mgbe ahụ Daniel, onye aha ya bụ Belteshaza, tụrụ n’anya ruo otu awa, echiche ya wee na-enye ya nsogbu. Eze kwuru, sị, Belteshaza, ekwela ka nrọ a, ma ọ bụ nkọwa ya, nye gị nsogbu. Belteshaza zara, sị, Onyenwe m, ka nrọ a bụrụrịrị ndị kpọrọ gị asị, ka nkọwa ya bụrụkwa ndị iro gị. Daniel 4:19.

Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.

Daniel nyere Nebukadneza ịdọ aka ná ntị banyere awa na-abịa nke ikpe Chineke, nke Nebukadneza mechara jụ. “Awa” dị n’isi nke anọ, mgbe e jiri ya ọzọ mee ihe n’isi ahụ, na-anọchi anya “awa” ahụ nke ikpe ahụ bịarutere. N’akụkọ ihe mere eme nke ndị Millerite, “awa” mbụ dị n’isi nke anọ ga-anọchi anya mbata nke mmụọ ozi mbụ n’afọ 1798. E mezuru ozi ahụ mgbe ikpe nyocha malitere n’October 22, 1844. “Awa” dị n’isi nke anọ bụ n’mbụ ihe nnọchianya nke ozi banyere ikpe na-abịa, emesịa ejikwa ya dịka ihe nnọchianya na ikpe ahụ abịarutela. Ojiji mbụ nke okwu ahụ bụ “awa” na-anọchi anya 1798, na mbata nke mmụọ ozi mbụ, ojiji nke abụọ na-anọchi anya October 22, 1844, na mbata nke mmụọ ozi nke atọ.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> N’otu awa ahụ ka emezuru ihe ahụ n’ahụ Nebukadneza: a chụpụrụ ya n’etiti mmadụ, o wee rie ahịhịa dị ka ehi, igirigi nke eluigwe wee mee ka ahụ ya dị mmiri, ruo mgbe ntutu isi ya toro dị ka ábụbà ugo, mbọ ya adịkwa ka mbọ nnụnụ. Daniel 4:33.

The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.

“Nkere” ahụ dị n’isi nke anọ bụ, ya mere, akara nke ma 1798 ma 1844, bụ́ ndị bụ ebe ngwụcha nke nkọcha abụọ nke “oge asaa,” megide alaeze ugwu (nke malitere na 723 BC) na alaeze ndịda (nke malitere na 677 BC) nke Israel. Nkọcha abụọ ahụ, nke na-anọchi anya afọ puku abụọ na narị ise na iri abụọ nke ịchụsasị na ịbụ ohu, na-anọchi anya mmezu nke iwe mbụ na nke ikpeazụ nke Chineke megide ndị Ya dapụrụ n’ezi ofufe. Ha abụọ malitere site n’ikpe Chineke, ma ngwụcha nke ọ bụla n’ime ha na-anọchi anya ozi ịdọ aka ná ntị banyere ikpe nchọpụta Chineke na-abịaru nso, ma ọ bụ mbata nke ikpe nchọpụta ahụ. Ikpe abụọ ahụ nke ngwụcha nke ikpe abụọ nke “oge asaa” na-anọchi anya, ka e ji okwu ahụ “nkeji-oge” gosi ha, n’isi nke anọ nke Daniel.

In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.

N’akụkọ ihe mere eme nke ndị Millerite, “awa” na-anọchi anya mmalite nke mmegharị ahụ n’oge ọgwụgwụ na 1798, mgbe mmụọ ozi mbụ bịarutere, ma “awa” nke abụọ n’isi nke anọ na-anọchi anya njedebe nke mmegharị ahụ, mgbe mmụọ ozi nke atọ bịarutere n’October 22, 1844. A na-emegharị mmegharị Millerite nke mmụọ ozi mbụ n’ime mmegharị nke mmụọ ozi nke atọ, ya mere ojiji abụọ ahụ nke “awa” n’isi nke anọ na-akọwapụtakwa oge ọgwụgwụ na 1989, ma kwa iwu ụbọchị Sọnde nke na-abịa ngwa ngwa. Mmegharị Millerite nke mmụọ ozi mbụ kwusara mmeghe nke ikpe nchọpụta, ma mmegharị nke mmụọ ozi nke atọ na-ekwupụta mmeghe nke ikpe mmezu nke Chineke, nke bụ nke na-aga n’ihu n’usoro, malite n’iwu ụbọchị Sọnde, ma na-aga n’ihu ma na-arịwanye elu ruo n’Ọbịbịa nke Abụọ nke Kraịst.

We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.

Anyị ga-aga n’ihu n’ọmụmụ anyị nke Daniel isi nke atọ, ma mezie n’isiokwu na-esonụ nchebara anyị gbasara okwu ahụ bụ “awa.”

> Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.

> Lee, ana m ezipu unu dịka atụrụ n’etiti anụ ọhịa wolf: ya mere nweenụ amamihe dịka agwọ, bụrụnụkwa ndị na-adịghị emerụ ahụ dịka nduru. Ma kpacharanụ anya n’ebe mmadụ nọ: n’ihi na ha ga-enyefe unu n’aka ndị kansụl, ha ga-apịakwa unu ihe n’ụlọ nzukọ ha; a ga-akpọtakwa unu n’ihu ndị ọchịchị na ndị eze n’ihi m, ka ọ bụrụ àmà megide ha na ndị Jentaịl. Ma mgbe ha nyefere unu n’aka, echegbula onwe unu banyere otú unu ga-esi kwuo okwu, ma ọ bụ ihe unu ga-ekwu: n’ihi na a ga-enye unu n’oge ahụ kpọmkwem ihe unu ga-ekwu. N’ihi na ọ bụghị unu na-ekwu okwu, kama ọ bụ Mmụọ nke Nna unu nke na-ekwu okwu n’ime unu. Nwanne ga-enyefekwa nwanne ya n’ọnwụ, nna enyefee nwa ya: ụmụ ga-ebilikwa imegide ndị mụrụ ha, mee ka e gbuo ha. A ga-akpọkwa unu asị n’aka mmadụ niile n’ihi aha m: ma onye ga-anọgide ruo ọgwụgwụ, onye ahụ ka a ga-azọpụta. Ma mgbe ha na-akpagbu unu n’obodo a, gbagaanụ n’obodo ọzọ: n’ihi na n’ezie asị m unu, unu agaghị agafe obodo niile nke Israel, tupu Nwa nke mmadụ abịa. Onye na-amụ ihe anaghị akarị onye nkụzi ya, ohu adịghịkwa akarị nna ya ukwu. O zuola onye na-amụ ihe ka ọ dị ka onye nkụzi ya, ohu kwa ka ọ dị ka nna ya ukwu. Ọ bụrụ na ha akpọwo onye nwe ụlọ Beelzebub, lee ka ha ga-akpọkwu ndị ụlọ ya! Ya mere atụla ha egwu: n’ihi na ọ dịghị ihe e kpuchiri ekpuchi nke a gaghị ekpughe, ma ọ bụ ihe e zoro ezo nke a gaghị amata. Ihe m na-agwa unu n’ọchịchịrị, kwuonu ya n’ìhè: ihe unu na-anụ na ntị, kwusaanụ ya n’elu ụlọ. Atụkwala egwu ndị na-egbu ahụ, ma ha enweghị ike igbu mkpụrụ obi: kama tụọ egwu Onye ahụ nke nwere ike ibibi ma mkpụrụ obi ma ahụ n’ọkụ ala mmụọ. Matthew 10:16–28.

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