Article

# The Eighth is of the Seven - Number Three

Nke Nke Asatọ Bụ Otu n’ime Asaa — Nọmba Atọ

Daniel Two

Daniel Abụọ

Author

Jeff Pippenger

Published

September 17, 2023

Formats

PDF
Word
Song MP3

The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.

Ajụjụ anyị ga-achọ idozi n’isiokwu a bụ otú mkpọtụ mbụ e kwuru banyere alaeze nke amụma Akwụkwọ Nsọ n’isi nke abụọ nke Daniel si kwekọọ na mkpọtụ ikpeazụ e kwuru banyere alaeze nke amụma Akwụkwọ Nsọ n’Isi nke iri na asaa nke Mkpughe. Ebumnobi m bụ ibulite ụfọdụ ajụjụ gbasara ihe n’eziokwu a na-akọwapụta n’ihe oyiyi Nebukadneza, nakwa ọnọdụ ndị ọsụ ụzọ ahụ ji, bụ na akụkọ ihe mere eme ha nọchiri anya oge nkume ahụ ga-akụ ụkwụ ihe oyiyi ahụ.

Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”

Sista White kọwara na anyị erutela n’ókè ebe “a na-anọchi ọrụ nsọ nke Chineke anya site n’ukwu oyiyi ahụ nke agwakọtara ígwè na ụrọ apịtị,” nke ọ gara n’ihu kọwaa dị ka “ngwakọta nke aghụghọ ụka na aghụghọ ọchịchị.”

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Anyị abịala n’oge a na-anọchi ọrụ nsọ nke Chineke anya site n’ukwu ihe oyiyi ahụ, nke e jikọtara ígwè na ụrọ a gwakọtara agwakọta. Chineke nwere ndị nke Ya, ndị a họpụtara, ndị nghọta ha ga-adị nsọ, ndị na-ekwesịghị ịghọ ndị na-adịghị nsọ site n’itinye n’elu ntọala ahụ osisi, ahịhịa akọrọ, na mkpụrụ ọka akọrọ. Mkpụrụobi ọ bụla nke na-eguzosi ike n’iwu Chineke ga-ahụ na ihe pụrụ iche na-ekewa okwukwe anyị bụ Sabbath ụbọchị nke asaa. Ọ bụrụ na ọchịchị ga-asọpụrụ Sabbath dịka Chineke nyere iwu, ọ ga-eguzo n’ike Chineke ma n’ịgbachitere okwukwe ahụ e nyefere ndị nsọ otu ugboro. Ma ndị ndọrọ ndọrọ ọchịchị ga-akwado sabbath ụgha ahụ, ha ga-agwakọtakwa okwukwe okpukpe ha na idebe nwa a nke papacy, na-etinye ya n’elu Sabbath nke Onyenwe anyị doro nsọ ma gọzie, kewapụ ya iche ka mmadụ debe ya nsọ, dịka ihe ịrịba ama dị n’etiti Ya na ndị Ya ruo puku ọgbọ. A na-anọchi ngwakọta nke nka ụka na nka ọchịchị anya site n’ígwè na ụrọ ahụ. Njikọ a na-eme ka ike niile nke ụka dịkwuo adịghị ike. Inye ụka ikike nke ọchịchị a ga-eweta nsonaazụ ọjọọ. Ụmụ mmadụ fọrọ nke nta ka ha gafee ókè ogologo ntachi obi Chineke. Ha etinyela ike ha n’ihe ndọrọ ndọrọ ọchịchị, ma jikọọ onwe ha na papacy. Ma oge ga-abịa mgbe Chineke ga-ata ahụhụ ndị mebiri iwu Ya efu, ọrụ ọjọọ ha ga-alaghachikwa n’isi ha.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”

Oge nke anyị abatala n’ime ya, mgbe ọrụ nsọ nke Chineke na-agwakọta ọchịchị ụka na ọchịchị steeti, bụ nkọwa nke oge na-aga n’ihu n’usoro. Ọ na-ekwu na ngwakọta ahụ “na-eme ka ike nile nke ụka dịrịwanye adịghị ike,” nakwa na ọ “ga-eweta nsonaazụ ọjọọ,” ma na “oge ga-abịa mgbe Chineke ga-ata ndị ahụ ahụhụ bụ ndị mebiri iwu Ya n’efu.”

The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”

Ngwakọta chọọchị na ọchịchị nke na-eme ka ike chọọchị dịrị nwayọọ bụ nkọwa nke chọọchị Pẹgamos, ebe ijikọta aghụghọ chọọchị na aghụghọ ọchịchị nọchiri anya ndapụ ahụ nke na-ebute mkpughe nke nwoke mmehie. Pẹgamos na eze ukwu nke na-anọchi anya nkwekọrịta n’etiti Kraịstianiti na ikpere arụsị na-eme n’ime alaeze nke anọ nke Daniel abụọ. A nọchiri anya nkwekọrịta ahụ na Daniel abụọ site n’iji okwu ahụ bụ “ụrọ.”

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.

> Gị, eze, hụrụ, ma lee, nnukwu oyiyi. Nnukwu oyiyi a, nke ìhè ya mara mma nke ukwuu, guzo n’ihu gị; ọdịdị ya kwa dị egwu. Isi oyiyi a bụ ọlaedo ọma, ara ya na ogwe aka ya bụ ọlaọcha, afọ ya na apata ụkwụ ya bụ ọla kọpa, Ụkwụ ya bụ ígwè, ụkwụ ukwu ya kwa bụ akụkụ ígwè, akụkụkwa ụrọ. Gị nọ na-ele, ruo mgbe a kpọpụtara nkume n’emeghị ya site n’aka mmadụ, nke tiri oyiyi ahụ n’ụkwụ ukwu ya ndị bụ ígwè na ụrọ, ma kụrie ha iberibe. Daniel 2:31–34.

As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”

Ka nkọwa Daniel na-aga n’ihu, ọ bụghịzi “ụrọ” kama ọ ghọrọ ụrọ ruru unyi ma ọ bụ “ụrọ apịtị.”

> And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.

> Ma dịka i hụrụ ụkwụ na mkpịsị ụkwụ ya, akụkụ ha bụ ụrọ nke onye ọkpụ ite, akụkụ ha bụkwa ígwè, a ga-ekewa alaeze ahụ; ma ike ígwè ahụ ga-adị n’ime ya, n’ihi na i hụrụ ígwè ahụ ka e jikọtara ya na ụrọ apịtị. Daniel 2:41.

The pure clay which was the Potter’s clay changes to miry clay. God’s is the divine Potter and his work is never miry.

Ụrọ dị ọcha nke bụ ụrọ nke Ọkpụ ite ahụ gbanwere bụrụ ụrọ apịtị. Chineke bụ Ọkpụ ite dị nsọ, ọrụ Ya adịghịkwa abụ apịtị ma ọlị.

> But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.

> Ma ugbu a, O Onyenwe anyị, ị bụ Nna anyị; anyị bụ ụrọ, gị onwe gị kwa bụ ọkpụ ite anyị; anyị nile bụkwa ọrụ aka gị. Aịzaya 64:8.

In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in Second Thessalonians.

N’akụkọ ihe mere eme nke Rom ndị ọgọ mmụọ, chọọchị nke Smina bụ ụrọ dị ọcha. N’akụkọ ihe mere eme nke Pegamọs, nke bụ alaeze nke anọ n’ime Daniel abụọ, ụrọ ahụ na-agbanwe ghọọ ụrọ apịtị. Ihe a kpọrọ na mbụ n’amaokwu ahụ naanị “ụrọ”, ma emesịa “ụrọ onye ọkpụ ite”, na-agbanwe ghọọ “ụrọ apịtị”, ka nkọwa ya na-aga n’ihu. Pegamọs bụ ebe e mezuru mgbanwe ahụ iji kwadebe ụzọ maka Tiatịra, ma ọ bụ Rom ndị popu. Mgbanwe ahụ sitere n’“ụrọ” ghọọ “ụrọ apịtị” bụ ndapụ ahụ nke na-akwadebe ụzọ maka Tiatịra, nke Pọl kpọrọ “ndapụ ahụ ga-ebu ụzọ bịa” n’Akwụkwọ Ndị Tesalonaịka nke Abụọ.

The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?

Ndị Millerite enweghị ike ịhụ ihe ọ bụla gafere alaeze nke anọ nke Rom, ha wee tụrụ anya na Ọbịbịa nke Abụọ nke Kraịst ga-abụ ihe omume amụma na-esote, n’ihi na nkume ahụ nke na-akụ ụkwụ ihe oyiyi ahụ na-anọchi anya Ọbịbịa nke Abụọ ahụ. Ma Kraịst ò guzobere alaeze n’afọ 1798? N’ezie, Ọ bịara n’Ebe Kachasị Nsọ n’ụbọchị Ọktoba 22, 1844, iji nata alaeze, ma e guzobere ya n’oge ahụ?

The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.

Azịza nye nke mbụ n’ime ajụjụ abụọ ahụ bụ na Kraịst eguzobebeghị alaeze Ya ebighị ebi n’afọ 1798. Ajụjụ nke abụọ, ma Kraịst eguzobela alaeze Ya ebighị ebi n’ụbọchị Ọktoba 22, 1844 ma ọ bụ na O mebeghị, azịza ya bụkwa mba.

Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.

È nwere alaeze e guzobere n’oge Rom nke ndị ọgọ mmụọ? Ana m ajụ nke a n’ihi na ndị pionia ghọtara alaeze nke anọ dịka ịbụ ma Rom nke ndị ọgọ mmụọ ma Rom nke popu, nke na-akọwa afọ 1798 dịka njedebe nke alaeze nke anọ, mgbe Kraịst ga-eguzobe alaeze ebighị ebi. Ma akwụkwọ Mkpughe na-akọwa alaeze anọ ndị sochiri Rom nke ndị ọgọ mmụọ.

If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”

Ọ bụrụ na alaeze nke anọ nke igwe n’ime Daniel isi nke abụọ na-anọchi anya naanị Rom nke ndị ọgọ mmụọ, ebe e ji ụrọ nke agwakọtara na apịtị na-anọchi anya nkwekọrịta Constantine, ọ̀ bụ na Kraịst guzobere alaeze n’ime akụkọ ihe mere eme ahụ? Azịza ya bụ ee. N’obe, nke bụ akụkọ ihe mere eme nke Pergamos, ọ bụghị Thyatira, Kraịst guzobere alaeze Ya nke “amara.” E guzobere alaeze ebighị ebi n’obe, ma ocheeze nke alaeze ahụ na-anọchi anya ocheeze a na-eguzobe n’oge mmiri ikpeazụ. Ocheeze ahụ nke mmiri ikpeazụ na-anọchi anya alaeze Ya nke “ebube.”

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> “Ozi nke ndị na-eso ụzọ ahụ kwusara n’aha Onyenwe anyị bụ nke ziri ezi n’ihe niile, ma ihe omume ndị ọ na-atụ aka na ha na-eme ọbụna n’oge ahụ. ‘Oge ahụ ezuola, alaeze Chineke adịkwa nso,’ bụ ozi ha. Mgbe ‘oge ahụ’ gwụsịrị—izu iri isii na itoolu nke Daniel 9, nke ga-eru ruo n’ebe Mesaịa ahụ, ‘Onye E Tere Mmanụ’ nọ—Kraịst anataworị mmanụ nke Mmụọ mgbe Jọn mere Ya baptizim na Jọdan. Ma ‘alaeze Chineke’ ahụ ha kwusara na ọ dị nso ka e guzobere site n’ọnwụ Kraịst. Alaeze a abụghị, dịka a kụziiri ha ka ha kwere, ọchịchị ụwa. Ọ bụghịkwa alaeze ahụ nke ga-abịa n’ọdịnihu, nke na-adịghị anwụ anwụ, nke a ga-eguzobe mgbe ‘alaeze na ọchịchị, na ịdị ukwuu nke alaeze n’okpuru eluigwe dum, ka a ga-enye ndị nke ndị nsọ nke Onye Kasị Elu;’ alaeze ahụ ebighị ebi, nke n’ime ya ‘ọchịchị niile ga-ejere Ya ozi, na-erubekwa Ya isi.’ Daniel 7:27. Dịka e si eji ya eme ihe n’Akwụkwọ Nsọ, a na-eji okwu ahụ ‘alaeze Chineke’ akọwa ma alaeze nke amara ma alaeze nke ebube. Pọl mere ka a hụ alaeze nke amara n’Akwụkwọ Ozi o degaara ndị Hibru. Mgbe o gosichara Kraịst, onye arịrịọ ebere jupụtara n’ọmịiko, onye ‘na-enwe mmetụ n’obi n’ihi adịghị ike anyị,’ onyeozi ahụ sịrị: ‘Ya mere, ka anyị jiri nkwuwa okwu bịakwute ocheeze amara, ka anyị wee nweta ebere, ma chọta amara.’ Ndị Hibru 4:15, 16. Ocheeze amara ahụ na-anọchi anya alaeze nke amara; n’ihi na ịdị adị nke ocheeze na-egosi ịdị adị nke alaeze. N’ọtụtụ ilu Ya, Kraịst ji okwu ahụ ‘alaeze eluigwe’ akọwa ọrụ amara nke Chineke n’obi mmadụ.”

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> “Ya mere, ocheeze nke ebube na-anọchi anya alaeze nke ebube; a na-ezo kwa aka n’alaeze a n’okwu Onye Nzọpụta: ‘Mgbe Nwa nke mmadụ ga-abịa n’ebube Ya, ya na ndị mmụọ ozi nsọ niile so Ya, mgbe ahụ Ọ ga-anọdụ n’ocheeze nke ebube Ya: a ga-achịkọtakwa mba niile n’ihu Ya.’ Matthew 25:31, 32. Alaeze a ka dị n’ọdịnihu. A gaghị eme ka ọ guzobe ruo mgbe ọbịbịa nke ugboro abụọ nke Kraịst.”

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.

> “Alaeze nke amara ka e hiwere ozugbo mgbe mmadụ dara, mgbe e chepụtara atụmatụ maka mgbapụta nke agbụrụ nwere ikpe ọmụma. N’oge ahụ ọ dịrị adị n’ebumnuche na site na nkwa nke Chineke; ma site n’okwukwe, mmadụ pụrụ ịbụ ndị nọ n’okpuru ya. Ma e hiwobeghị ya n’eziokwu ruo mgbe Kraịst nwụrụ. Ọbụna mgbe Onye Nzọpụta batara n’ọrụ Ya nke ụwa, ike ọgwụgwụ nke isi ike na enweghị ekele nke mmadụ mere ka o kwe omume na Ọ ga-alaghachi azụ n’àjà nke Kalvarị. N’ime Gethsemane iko nke ahụhụ maa jijiji n’aka Ya. Ọ pụrụ ọbụna n’oge ahụ ihichapụ ọsụsọ-ọbara n’egedege ihu Ya ma hapụ agbụrụ nwere ikpe ọmụma ka ha laa n’iyi n’ime ajọ omume ha. Ọ bụrụ na O mere nke a, agaghị adị mgbapụta ọ bụla maka ndị mmadụ dara ada. Ma mgbe Onye Nzọpụta nyefere ndụ Ya, ma jiri ume ikpeazụ Ya tie mkpu sị, ‘E mezuwo ya,’ mgbe ahụ ka mmezu nke atụmatụ mgbapụta ahụ ghọrọ nke e jidesiri ike. E mere nkwa nke nzọpụta e nyere di na nwunye mmehie ahụ nọ n’Iden ka ọ bụrụ nke e kwadoro. Alaeze nke amara ahụ, nke dịbu na mbụ site na nkwa nke Chineke, ka e hiwere mgbe ahụ.” The Great Controversy, 347.

Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.

Kraịst guzobere alaeze ebighị ebi n’akụkọ amụma nke Rom ndị ọgọ mmụọ, ọ bụghị n’ọgwụgwụ Rom nke ndị popu. Ọzọkwa, Ọ na-eguzobekwa alaeze nke ebube Ya n’Ọbịbịa Ya nke Abụọ, nke na-agụnyekwa akụkọ ihe mere eme nke mmiri ozuzo nke ikpeazụ, mgbe a tọhapụrụ ifufe anọ nke Alakụba.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Mmiri ozuzo nke ikpeazụ na-abịakwute ndị dị ọcha—mgbe ahụ ha niile ga-anata ya dịka ọ dị na mbụ.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Mgbe ndị mmụọ ozi anọ ahụ hapụrụ njide ha, Kraịst ga-eguzobe alaeze Ya. Ọ dịghị onye ga-anata mmiri ozuzo ikpeazụ ma e wezụga ndị na-eme ihe nile ha nwere ike ime. Kraịst ga-enyere anyị aka. Onye ọ bụla pụrụ ịbụ onye mmeri site n’amara nke Chineke, site n’ọbara Jisọs. Eluigwe nile nwere mmasị n’ọrụ ahụ. Ndị mmụọ ozi nwere mmasị.” Spalding and Magan, 3.

When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.

Mgbe a tọhapụrụ ifufe anọ ahụ, Kraịst na-eguzobe alaeze Ya. Ma mmiri ozuzo ikpeazụ ahụ ma ntọhapụ nke ifufe anọ ahụ na-anọchi anya ihe omume na-aga n’ihu, ọ dịghịkwa nke ọ bụla n’ime ha na-anọchi anya otu kpọmkwem oge. Ifufe anọ ahụ na-anọchi anya Alakụba.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Ndị mmụọ ozi na-ejide ifufe anọ ahụ, ndị a na-anọchi anya ha dị ka ịnyịnya iwe ji, nke na-achọ ịtọpụ onwe ya ma gbaa ọsọ gafee n’elu ụwa nile, na-eburu mbibi na ọnwụ n’ụzọ ya.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ànyị ga-arahụ ụra n’ebe nnọọ nso n’ókèala nke ụwa ebighị ebi? Ànyị ga-abụ ndị ume jụrụ oyi, ndị oyi n’obi, na ndị nwụrụ anwụ? Ewoo, ka anyị nwee n’ime ụka anyị Mmụọ na ume Chineke e kukuru n’ime ndị Ya, ka ha wee guzo n’ukwu ha ma dị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warara, na ọnụ ụzọ ya dịkwa mgbagwoju anya. Ma ka anyị na-agafe n’ọnụ ụzọ ahụ dị mgbagwoju anya, obosara ya enweghị njedebe.” Manuscript Releases, volume 20, 217.

The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.

Ndị mmụọ ozi na-ejide ịnyịnya iwe nke Islam nke na-achọ ịgbapụ, na-ebute ọnwụ na mbibi n’ụzọ ya, n’oge ahụ a na-eku Mmụọ nke Chineke n’elu ndị Chineke. Mgbe ahụ ha eguzo n’ukwu ha wee dị ndụ. Tupu e kụọ ha Mmụọ ahụ, ndị Chineke nwụrụ anwụ, n’ihi na ume nke Mmụọ ahụ na-eme ka ha bilie guzo ma dị ndụ. Mgbe Nwanyị White kwuru na anyị eruola ugbu a n’oge nke ụkwụ nke onyinyo ahụ a gwakọtara ígwè na ụrọ apịtị na-anọchite ngwakọta nke ụka na ọchịchị, ịwụsa mmiri ozuzo ikpeazụ ahụ ka dị n’ọdịnihu.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “A ga-ezo n’ikpeazụ ga-adakwasị ndị nke Chineke. Mmụọ-ozi dị ike ga-esi n’eluigwe rịdata, a ga-emekwa ka ìhè nke ebube ya mụnye ụwa niile.” Review and Herald, Eprel 21, 1891.

There are two voices in Revelation eighteen.

E nwere olu abụọ n’ime Mkpughe iri na asatọ.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.

> “Mgbe Jisọs malitere ozi Ya n’ihu ọha, Ọ sachapụrụ Ụlọ Nsọ ahụ pụọ n’ime mmebi nsọpụrụ ya nke arụsị. N’etiti omume ikpeazụ nke ozi Ya bụ nsachapụ nke ugboro abụọ nke Ụlọ Nsọ ahụ. Ya mere, n’ọrụ ikpeazụ maka ịdọ ụwa aka ná ntị, a na-eme oku abụọ doro anya nye ụka dị iche iche.” Selected Messages, akwụkwọ nke 2, 118.

The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.

Olu nke mbụ bụ oku ime ka ndị Chineke tetara n’ụra, olu nke abụọ bụ oku ime ka ụmụ Chineke ndị ọzọ, ndị ka nọ na Babilọn, tetara n’ụra.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.

> “E nwere ụwa nke dina n’ime ajọ omume, n’ime aghụghọ na nduhie, n’ime onyinyo nke ọnwụ n’onwe ya,—na-ehi ụra, na-ehi ụra. Ònye ka na-enwe mgbu ime mmụọ nke mkpụrụobi iji kpọtee ha? Olu olu gịnị ka pụrụ iru ha? Uche m na-ebuga m n’ọdịnihu mgbe a ga-enye ihe mgbaàmà ahụ, ‘Lee, Nwoke A Na-alụ Nwunye na-abịa; pụtanụ izute Ya.’ Ma ụfọdụ ga-egbu oge inweta mmanụ maka imeju oriọna ha ọzọ, ma ha ga-achọpụta n’oge na-adịghịzi ezuru na agwa ahụ, nke mmanụ ahụ na-anọchi anya ya, abụghị ihe a pụrụ inyefe.” Bible Echo, May 4, 1896.

In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?

N’akwụkwọ akụkụ a, a jụrụ ajụjụ abụọ. Ònye ka a na-eme ka ha nwee ihe mgbu nke mkpụrụobi iji kpọtee ha? Olu òlee ka pụrụ iru ha?

The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.

“Olu” nke na-eteta ụwa bụ olu nke abụọ nke Mkpughe iri na asatọ nke na-akpọ ìgwè atụrụ ọzọ nke Chineke ka ha si na Babịlọn pụta. Ma ndị Chineke ma ụwa dum kwesịkwara ka e site n’Iti Mkpu nke Etiti Abalị kpọtee ha, nke bụ nanị akara ọzọ nke mmiri ozuzo ikpeazụ.

Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.

Ò ziri ezi na ndị Millerite mata na n’ụbọchị alaeze nke anọ ahụ, Kraịst ga-eguzobe alaeze ebighị ebi? Ee.

He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.

O guzobere alaeze Ya nke “amara” n’obe, nke mere n’ime akụkọ nke alaeze nke anọ nke amụma Baịbụl. Ala-eze ahụ bụ Rom nke ndị ọgọ mmụọ. N’ime Daniel isi nke abụọ, ọ̀ bụ nnupụisi ahụ nke na-ebute ụka Taịataịra ka e ji mee ihe nnọchianya? Ee, n’ihi na ụrọ ahụ nke na-anọchi anya ndị nke Chineke gbanwere site n’ụrọ ghọọ ụrọ e jikọrọ na apịtị. Ya mere, ọ̀le ebe Taịataịra nọ n’ihe oyiyi ahụ? Ma ọ bụ, ọ̀ dị ọbụna n’ihe oyiyi ahụ? A na-anọchi ya anya n’ihe oyiyi ahụ, Nebukadneza na-emekwa ka eziokwu ahụ doo anya mgbe ọ rutere n’ogo kachasị elu nke nganga mpako ya n’isi nke anọ nke Daniel.

> The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.

> Eze ahụ kwuru, sị, Ọ̀ bụghị nke a Babilọn ukwu ahụ, nke m wuru ka ọ bụrụ ụlọ nke alaeze ahụ site n’ike nke ike m, na kwa n’ihi nsọpụrụ nke ebube m? Daniel 4:30.

Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.

Nnọọ nso tupu ikpe Nebukadneza nke ụbọchị puku abụọ na narị ise na iri abụọ nke ibi ndụ dị ka anụ ọhịa nke ubi, o gosipụtara mpako ya site n’ịjụ ajụjụ ma ọ bụ̀ ya wuru alaeze ahụ nke bụ Babilọn ukwu? A kọwawo n’egedege ihu nwanyị akwụna ahụ nke Mkpughe iri na asaa, “IHE OMIMI, BABILON UKWU, NNE NKE NDỊ AKWỤNA NA NKE IHE NKWUTỌ NKE ỤWA.” Ụka Rom, dịka Nwanneanyị White si kpọọ ya, bụ Babilọn Ukwu. Isi ọlaedo ahụ dị n’ihe oyiyi ahụ na-anọchi anya Babilọn nkịtị, ọ na-anọchikwa anya Babilọn ime mmụọ, alaeze nke ise nke amụma Akwụkwọ Nsọ nke nwere njirimara pụrụ iche nke ịbụ ike ahụ nke natara ọnyá na-egbu egbu. N’Aịsaịa iri abụọ na atọ, ike popu ahụ nke a na-anọchi anya dị ka Taịa, ga-abụ onye a ga-echefu afọ iri asaa dị ka ụbọchị nke otu eze. Babilọn nkịtị nke Nebukadneza nọchiri anya ya natakwara ọnyá na-egbu egbu nke a gwọrọ mgbe e chụpụrụ Nebukadneza n’alaeze ya ụbọchị puku abụọ na narị ise na iri abụọ. Babilọn ukwu nkịtị bụ ihe atụ nke Babilọn ukwu ime mmụọ, ma e wepụrụ alaeze ha abụọ nwa oge, mesịa weghachi ha ọzọ. Nwanyị akwụna ahụ nke Mkpughe iri na asaa enweghị iko ọlaọcha n’aka ya, ma ọ bụ iko ọla kọpa ma ọ bụ nke ígwè; o nwere iko ọlaedo.

> 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. Revelation 17:4.

> E yiwekwara nwaanyị ahụ uwe odo-uhie na uhie ọbara, e jikwa ọlaedo na nkume dị oké ọnụ ahịa na pearl chọọ ya mma, o nwekwara iko ọlaedo n’aka ya, nke jupụtara n’ihe arụ nile na adịghị ọcha nke ịkwa iko ya. Mkpughe 17:4.

Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.

Ọlaedo nọchiri Babilọn n’ezi-okwu, ọ na-anọchikwakwa Babilọn nke mmụọ, alaeze nke ise n’amụma Akwụkwọ Nsọ nke natara ọnyá na-egbu egbu n’afọ 1798, mgbe alaeze nke isii n’amụma Akwụkwọ Nsọ nọdụrụ n’ocheeze. Babilọn n’ezi-okwu dị n’ihe oyiyi ahụ sochiri alaeze ọlaọcha nke mejupụtara ike abụọ, ndị Midia na ndị Peshia; mpi Peshia ahụ n’Daniel asatọ pụtara n’ikpeazụ ma dị elu karịa. Daraiọs onye Midia bụ mpi mbụ, onyeisi agha ya, Sairọs, bụ onye Peshia nke ga-emesịa bịa n’ike mgbe eze Midia ahụ, Daraiọs, gachara.

Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.

Sairọs bụ ihe nnọchianya nke Kraịst nke ga-amalite usoro ịtọhapụ ndị Chineke n’ibu ohu. Alaeze Medo-Peshia na-anọchi anya alaeze nke isii nke amụma Akwụkwọ Nsọ, nke bụ United States. United States nwere mpi abụọ nke na-anọchi anya Republicanism na Protestantism. Dariọs na-anọchi anya mpi Republican nke United States, Sairọs kwa na-anọchi anya mpi Protestantism. Dị ka Sairọs malitere usoro ịtọhapụ ndị Chineke ka ha wughachi Jerusalem na ụlọ nsọ ahụ, otu a ka United States bụ ala e welitere iji tọhapụ ndị a dọọrọ n’agha n’ime ndọkpụ n’agha nke Babilọn ime mmụọ, ka e wee wuo ụlọ nsọ ime mmụọ ahụ, nke ndị Millerite tọrọ ntọala ya. Ndọkpụ n’agha nkịtị ahụ n’ime Babilọn, ebe ọ dị afọ iri asaa, bụ ihe nnọchianya nke ndọkpụ n’agha n’ime Babilọn ime mmụọ ruo afọ otu puku narị abụọ na iri isii. United States bụ ubu ọlaọcha ahụ n’ihe oyiyi Nebukadneza.

The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.

Alaeze nke atọ nke ọla kọpa bụ Gris, nke na-anọchi anya alaeze zuru ụwa ọnụ. Alaeze ahụ bụ Mba Ndị Dị n’Otu, nke, n’ime Mkpughe iri na asaa, bụ alaeze ahụ nke n’afọ 1798 na ọ bịabeghị. Ndị eze iri nke Mkpughe iri na asaa kwekọrọ inye alaeze ha n’aka ọchịchị ndị popu, bụ alaeze nke asatọ, nke sitere n’ime asaa ahụ. Ha na-eme nkwekọrịta a n’ihi na United States na-amanye ha ime ya, nakwa n’ihi na “ifufe anọ” nke Islam na-ebibi ụwa, ndị a na-ahapụ n’oge mmiri ikpeazụ, nke na-amalite ịwụzuo n’uju n’iwu Sunday na United States.

At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.

N’iwu Sunday na United States, Chineke na-eguzobe alaeze Ya nke “ebube” ka Ọ na-ebuli ndị Ya elu dị ka ọkọlọtọ iji kpọọ ụmụ Chineke ndị ọzọ ka ha si na Babilọn pụta. N’ụzọ dị otu a, mpi Protestantism na-apụta n’ikpeazụ, ọ dịkwa elu karịa nke mbụ, n’ime nkwekọrịta ya na mpi abụọ nke Medo-Persia. Ozugbo Mba Ndị Dị n’Otu kwetara inyefe njikwa ụwa n’aka ọchịchị papacy, a na-atọhapụ ifufe anọ nke Islam, a na-echekwa alaeze ụwa dum ihu n’agha ahụ nke sochiri ọnwụ mpi mbụ nke Gris, nke agbajiri ma mụta mpi anọ.

When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.

Mgbe oyiyi ahụ ruru n’ukwu nke ígwè (ọrụ ọchịchị) na ụrọ a gwakọtara agwakọta (ọrụ ụka) na mkpịsị ụkwụ iri ahụ (eze iri), nkume ahụ e si n’ugwu pịpụta n’enweghị aka na-akụ ụkwụ oyiyi ahụ. Ndị Millerite ziri ezi banyere oyiyi Daniel, dịka ha pụrụ isi bụrụ ndị ziri ezi site n’ọnọdụ ha n’akụkọ amụma. Ma Alfa na Omega na-egosi mgbe niile njedebe site na mmalite, ma alaeze anọ nke oyiyi Nebukadneza na-anọchi anya alaeze anọ nkịtị nke na-anọchi anya ndị ibe ha nke mmụọ n’ọgwụgwụ ụwa.

With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).

N’ihe gbasara alaeze dị iche iche nke akụkọ ihe mere eme, Rom na-apụta dịka nke asatọ, ọ bụkwa n’ime asaa ahụ. N’ime Daniel isi nke asaa, Rom na-apụta dịka nke asatọ, ọ bụkwa n’ime asaa ahụ. N’ime Daniel isi nke asatọ, Rom na-apụta dịka nke asatọ, ọ bụkwa n’ime asaa ahụ. N’ime Mkpughe isi nke iri na asaa, Rom na-apụta dịka nke asatọ, ọ bụkwa n’ime asaa ahụ. N’ime Daniel isi nke abụọ, nke na-anọchi anya okwu mbụ banyere alaeze ndị dị na amụma nke Akwụkwọ Nsọ, Rom ime mmụọ nke oge a na-apụta dịka nke asatọ, ọ bụkwa n’ime asaa ahụ. Ihe atụ mbụ (Alpha) nke alaeze ndị dị na amụma nke Akwụkwọ Nsọ na-akọwapụta nke ikpeazụ (Omega).

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Anyị abatala n’oge a na-anọchi anya ọrụ nsọ nke Chineke site n’ukwu ihe oyiyi ahụ, ebe e jikọtara ígwè na ụrọ na-adọkpụ adọkpụ. Chineke nwere otu ndị nke Ya, ndị a họpụtara, ndị nghọta ha ga-adị nsọ, ndị na-ekwesịghị ịghọ ndị na-adịghị nsọ site n’itinye n’elu ntọala ahụ osisi, ahịhịa akọrọ, na ọka ahịhịa. Mkpụrụobi ọ bụla nke kwụụrụ iwu Chineke n’eguzosi ike n’ihe ga-ahụ na ihe na-eme ka okwukwe anyị pụta iche bụ Sabbath nke ụbọchị nke asaa. Ọ bụrụ na ọchịchị asọpụrụ Sabbath ahụ dịka Chineke nyere n’iwu, ọ ga-eguzo n’ike Chineke ma bụrụkwa ihe nchebe nke okwukwe ahụ e nyefere ndị nsọ otu ugboro. Ma ndị ndọrọ ndọrọ ọchịchị ga-akwado sabbath ụgha ahụ, ha ga-agwakọtakwa okwukwe okpukpe ha na idebe nwa a nke ọchịchị ndị popu, na-edobe ya n’elu Sabbath ahụ nke Onyenweanyị doro nsọ ma gọzie, kewapụrụ ya ka mmadụ debe ya nsọ, dịka ihe ịrịba ama dị n’etiti Ya na ndị Ya ruo puku ọgbọ. A na-anọchi anya ngwakọta nke aghụghọ ụka na aghụghọ ọchịchị site n’ígwè na ụrọ. Njikọ a na-eme ka ike niile nke ụka dịrịwanye adịghị ike. Inye ụka ike nke ọchịchị a ga-eweta nsonaazụ ọjọọ. Ndị mmadụ fọrọ nke nta ka ha gafee oke ndidi Chineke. Ha etinyela ike ha n’ihe ndọrọ ndọrọ ọchịchị, ma jikọọ onwe ha na ọchịchị ndị popu. Ma oge ga-abịa mgbe Chineke ga-ata ndị mebiri iwu Ya ahụhụ, ọrụ ọjọọ ha ga-alaghachikwutekwa ha.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”

Alfa na Omega emewo ka nghọta ziri ezi nke ndị ọsụ ụzọ banyere Daniel 2 bụrụ “ihe ọhụrụ.”

> And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.

> Onye ahụ nke nọkwasịrị n’ocheeze ahụ wee sị, Lee, ana m eme ka ihe niile bụrụ ọhụrụ. O wee sị m, Dee: n’ihi na okwu ndị a bụ eziokwu ma kwesị ntụkwasị obi. O wee sị m, O mezuwo. Abụ m Alfa na Omega, mmalite na ọgwụgwụ. M ga-enye onye akpịrị na-akpọ nkụ mmiri n’efu site n’isi iyi nke mmiri nke ndụ. Mkpughe 21:5, 6.

Back to Articles