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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Isii na Itoolu

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Ịkpọghe Eriri Akwụkwọ Amụma: Ịghọta Nsọpụrụ Ihe Ọ̀ Pụtara nke “Ebe E Wusiri Ike” n’Akwụkwọ Daniel

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Amaokwu nke iri, nke isi nke iri na otu nke Daniel, na-ejikọta ozi ime na ozi mpụta ọnụ site n’okwu ahụ bụ “ebe e wusiri ike.” Njikọ ọ na-eme na amụma afọ iri isii na ise nke Aịzaya, na-akọwa “ebe e wusiri ike” nke amụma mpụta dịka Russia, na “ebe e wusiri ike” nke ime nke ụlọ nsọ nke Kraịst na-ewulite n’ime otu akụkọ ihe mere eme ahụ. Ebe e wusiri ike nke mpụta, nke dị n’amaokwu nke iri atọ na otu, ka akọwara dịka “ebe nsọ nke ike,” na-anọchi anya eze ụwa ma ọ bụ alaeze. Ebe e wusiri ike nke ime, ma ọ bụ ebe nsọ nke ike nke ime, bụ ụlọ nsọ ahụ nke Onye-ozi nke Ọgbụgba-ndụ na-ewulite n’ime afọ iri anọ na isii.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

N’Ebe Kachasị Nsọ nke ụlọ nsọ ahụ (ụlọ elu siri ike ahụ), Chineke nọ ọdụ n’ebe eluigwe.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

N’akwụkwọ Daniel, e nwere okwu Hibru abụọ a sụgharịrị ha abụọ dịka “ebe nsọ.” Otu bụ “miqdash,” nke ọzọkwa bụ “qodesh.” “Miqdash” pụrụ ịnọchite anya ebe nsọ ndị ọgọ mmụọ, ma ọ bụ ebe nsọ nke Chineke, ma ọ bụ ọbụna ebe e wusiri ike. “Qodesh” ka a na-eji naanị ya nọchite anya ebe nsọ nke Chineke n’ime Baịbụl. “Ebe nsọ” (miqdash) nke ike (ebe e wusiri ike), n’amaokwu nke iri atọ na otu nke Daniel isi nke iri na otu, ka a sụgharịrị dịka “ebe nsọ nke ike”, ma okwu Hibru a sụgharịrị n’ebe ahụ dịka ebe nsọ bụ “miqdash,” nke nọchiri anya Obodo Rom, nke bụ akara nke ike Rom n’akụkọ ihe mere eme nke ma Rom ndị ọgọ mmụọ ma Rom nke ndị popu. Daniel jiri okwu Hibru abụọ ahụ mee ihe n’ụzọ kpachara anya nke ukwuu. N’amaokwu ndị ahụ bụ ogidi etiti nke Adventism, anyị na-ahụ okwu ahụ bụ “ebe nsọ.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Mgbe ahụ anụrụ m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo mgbe ole ka ọhụụ ahụ ga-adị banyere aja nsure ọkụ a na-achụ kwa ụbọchị, na mmehie nke mbibi, nke na-enyefe ma ebe nsọ ma usuu ndị agha ka a zọpịa n’okpuru ụkwụ? O wee sị m, Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha. Daniel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Okwu Hibru a sụgharịrị dị ka “ebe nsọ,” n’amaokwu abụọ ahụ, bụ “qodesh,” a na-ejikwa ya naanị na-anọchi anya ebe nsọ nke Chineke. N’amaokwu nke iri na otu, nke na-akọwa Rom ndị na-ekpere arụsị, ma kpọmkwem ụlọ nsọ Pantheon dị n’Obodo Rom, anyị hụrụ okwu ahụ bụ “ebe nsọ”, ma n’amaokwu ahụ ọ bụ okwu Hibru “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ee, o weliri onwe ya elu ọbụna ruo n’aka onye-isi nke usuu ndị agha ahụ, sitekwa n’aka ya ka e wepụrụ àjà a na-achụ kwa ụbọchị, ma tụfuo ebe nsọ ya. Daniel 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“ebe nsọ nke ike” dị na amaokwu nke iri atọ na otu nke Daniel iri na otu bụ okwu Hibru “miqdash,” ma ọ pụtara na njikọ ya na okwu Hibru a sụgharịrị dịka “ebe e wusiri ike” n’amaokwu nke asaa na nke iri n’isi nke iri na otu. N’amaokwu nke asaa, eze nke ndịda gara kpọmkwem n’obodo Rom ma kpọrọ eze nke ugwu n’agha, n’ihi na ọ banyere n’ebe e wusiri ike ya; ma n’amaokwu nke iri, eze nke ugwu na-arịgo naanị “ruo” “n’ebe e wusiri ike,” n’ihi na ọ kwụsịrị n’ókè ala alaeze ya na Ijipt. Ọ bụ n’ókè ala Rafia ka amaokwu na-esonụ ga-ekwu maka ya. “ebe nsọ nke ike” dị n’amaokwu nke iri atọ na otu bụ “miqdash” nke “ebe e wusiri ike”.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Agha nke ókè-ala na Raphia na-anọchite anya agha nke ókè-ala dị na Ukraine. A na-amata akụkọ amụma ahụ site n’ịghọta na “isi” bụ alaeze ma ọ bụ eze, ọ bụ ebe e wusiri ike nke ike ya, ma amụma ahụ na-ekwu banyere eziokwu ime na eziokwu mpụga. “Ebe nsọ nke ike” maka ahịrị mpụga bụ nke a na-anọchi anya ya site n’ebe nsọ “miqdash,” ma ebe nsọ nke ike maka ahịrị ime bụ nke a na-anọchi anya ya site n’ebe nsọ “qodesh.”

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844 ruo 1863 nọchiri anya otu ahịrị nke akụkọ amụma nke na-egosi ịka akara nke puku mmadụ otu narị na iri anọ na anọ. Afọ puku abụọ na narị ise na iri abụọ nke ịgbasasị megide alaeze ugwu bịara na njedebe na 1798, otu ahịrị ahụ kwa nke afọ puku abụọ na narị ise na iri abụọ megide alaeze ndịda bịara na njedebe na 1844. Ahịrị abụọ ndị ahụ na-anọchi anya ọdịdị dị ala nke mmadụ na ọdịdị dị elu nke mmadụ. Ọdịdị dị ala, nke alaeze ugwu na-anọchi anya ya, bụ ahụ, ọdịdị dị elu bụkwa isi. Isi bụ isi obodo nke alaeze ahụ, ọ bụkwa eze ya. Maka ihe atụ a, Kraịst họọrọ Juda, alaeze ndịda, itinye aha Ya, isi obodo ya bụkwa Jerusalem. Jerusalem bụ ebe ezi ebe nsọ nke ike dị, n’ime ebe nsọ ahụkwa e nwere ụlọ ocheeze maka eze ahụ, onye bụ isi.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Ugboro asaa” nke Levitikọs iri abụọ na isii bụ eziokwu ikpeazụ e ji kaa akara n’afọ 1856, bụ́ nke e zubere iji nye ọkọlọtọ ike ka o wee rụchaa ọrụ ahụ. Site n’afọ 1844 ruo 1863, Kraịst zubere ijikọta Ịdị-chi Ya na mmadụ ruo mgbe ebighị ebi, ma mmadụ nupụrụ isi.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Ọ pụghị ịgbanwe ọdịdị dị ala nke mmadụ n’oge ahụ, n’ihi na nke ahụ na-eme n’ọbịbịa Ya nke ugboro abụọ. N’oge ahụ, Ọ ga-agbanwe ọdịdị dị elu nke mmadụ ka ọ bụrụ n’onyinyo Ya, site n’ijikọta isi nke mmadụ na isi nke Chi. Isi ahụ bụ isi obodo nke alaeze ahụ. Isi ahụ bụ eze, ma mgbe Kraịst na-arụ mgbanwe ahụ nke Chi na-ejikọta na mmadụ, Ọ na-ejikọta isi nke ma mmadụ ma Chi n’ebe nsọ dị na Jerusalem, n’Ime Nsọ Kachasị Nsọ, ebe Kraịst nọ ọdụ ọnụ na Nna Ya.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Onye na-emeri emeri ka M ga-enye ka ya na M nọdụ n’ocheeze M, dị ka Mụ onwe M kwa meriri, wee soro Nna M nọdụ n’ocheeze Ya. Onye nwere ntị, ya nụrụ ihe Mmụọ Nsọ na-ekwu n’ụka dị iche iche. Mkpughe 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kraịst na-ekwe nkwa na ndị ahụ (ndị Laodisia), ndị na-emeri dịka O si merie (ma bụrụ ndị Filadelfia), ga-anọdụnyere Ya n’ebe ndị ahụ nke eluigwe.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Nke Ọ rụrụ n’ime Kraịst, mgbe O mere ka O si n’ọnwụ bilie, ma mee ka Ọ nọdụ n’aka nri nke Ya n’ebe ndị dị n’eluigwe, … Ọ mekwara ka anyị na Ya bilie ọnụ, ma mee ka anyị na Ya nọdụ ọnụ n’ebe ndị dị n’eluigwe n’ime Kraịst Jisọs. Ndị Efesọs 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

A na-arụzu njikọ nke osisi abụọ Ezikiel (mmadụ na Chi) n’ebe nsọ ike Chineke nọ (qodesh), n’otu oge ahụ ka a na-achọpụta ebe nchebe nke ike (miqdash) dịka mkpịsị ugodi amụma nke na-ejikọta ma ahịrị dị n’ime ma ahịrị dị n’èzí nke amụma ahụ nke Gebriel bịara ime ka Daniel ghọta banyere ihe ga-adakwasị ndị Chineke n’oge ịkachi akara nke puku narị anọ na iri anọ na anọ ahụ. Kraịst chọrọ ịrụzu ọrụ a n’akụkọ ihe mere eme Millerite, ma nnupụisi nke 1863 gbochiri ọrụ ahụ, ma akụkọ ihe mere eme nke 1844 ruo 1863 ka na-anọgide dịka ahịrị nke na-egosi ọrụ ahụ a nwara ime.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Amaokwu nke iri nke Daniel isi nke iri na otu nwere mkpịsị-igodo nke ịghọta ozi ime na ozi mpụga nke amaokwu nke iri na otu ruo nke iri na ise, nke bịarutere n’ime akụkọ amụma anyị n’afọ 2014. Amaokwu nke iri na-egosi 1989, nke bụ oge ọgwụgwụ n’ime mmegharị ndozigharị nke puku narị anọ na iri anọ na anọ, ma ọ nwekwara mkpịsị-igodo nke na-eme ka a mata 2014 dịka ihe-iriba-ama n’akụkọ ihe mere eme nke ịkà akara.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

N’ụbọchị Ọktoba 22, 1844, Onye-ozi nke Ọgbụgba-ndụ ahụ bịara na mberede n’ụlọ nsọ nke O wuru. Ihe-akara-ụzọ ahụ na-anọchi anya Septemba 11, 2001 mgbe mmụọ-ozi nke atọ bịakwara ọzọ, ma opi nke asaa malitekwara ịda ọzọ. Mgbe ahụ, akụkọ ihe mere eme nke 1840 ruo 1844 kwesịkwara ikwughachi onwe ya, n’ihi na mmụọ-ozi ahụ nke rịdataara n’ụbọchị Ọgọst 11, 1840 abụghị onye ọzọ dị ala kama ọ bụ Jisọs Kraịst, ọrụ Ya kwa bụ ime ka ụwa nwuo ìhè site n’ebube Ya.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 ruo 1844 na-anọchikwa anya oge sitere na Septemba 11, 2001 ruo n’iwu Sọnde na-abịa n’oge na-adịghị anya; otu a kwa ka 1844 ruo 1863 na-anọchikwa anya Septemba 11, 2001 ruo n’iwu Sọnde na-abịa n’oge na-adịghị anya. Nwannaanyị White na-ahazi akụkọ ihe mere eme nke 1844 ka ọ dakọtara na akụkọ ihe mere eme nke obe, ebe obe ahụ na-anọchi anya nkewa nke akụkọ ihe mere eme abụọ nke afọ atọ na ọkara, nke ha abụọ na-adakọrịrị na ibe ha. Obe ahụ na-eguzobe na akụkọ ihe mere eme nke bu ụzọ, nke malitere na 1840 ma kwụsị na 1844, na akụkọ ihe mere eme nke sochiri ya ruo 1863, bụ akụkọ ihe mere eme abụọ yiri ibe ha, nke ha abụọ na-anọchi anya oge nke Akara.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Ahịrị mbụ site n’afọ 1840 ruo 1844 na-anọchi anya mmeri nke ndị Adventist nke Filadelfia; ahịrị nke ọzọ site n’afọ 1844 ruo 1863 na-anọchi anya ọdịda nke ndị Adventist nke Laodisia. A na-anọchi anya òtù abụọ ahụ n’isi nke iri nke Daniel, n’ihi na Daniel, onye na-anọchi anya ndị amamihe bụ ụmụ agbọghọ na-amaghị nwoke meriri emeri n’oge akara nke puku narị anọ na iri anọ na anọ, hụrụ ọhụ ahụ, ma ndị nọnyere ya gbapụrụ n’ihu ọhụ ahụ.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> N’ụbọchị nke anọ na nke iri abụọ nke ọnwa mbụ, ka m nọ n’akụkụ nnukwu osimiri ahụ, nke bụ Hidaikel; m weliri anya m elu, lee, ma hụ, ma le, otu nwoke yi uwe ọcha ákwà ọcha, onye e ji ọlaedo ọma nke Ufaz kee úkwù ya gburugburu: Ahụ ya dịkwa ka beryl, ihu ya dịkwa ka ọdịdị nke àmụ̀mà, anya ya dịkwa ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa ka ọla kọpa a sachara nke ọma n’ụcha ya, olu okwu ya dịkwa ka olu igwe mmadụ. Ma ọ bụ naanị m, Daniel, hụrụ ọhụụ ahụ: n’ihi na ndị ikom ndị so m ahụghị ọhụụ ahụ; ma oke ịma jijiji dakwasịrị ha, nke mere na ha gbapụrụ gaa zoo onwe ha. Daniel 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

N’isi nke asaa nke Daniel, mgbe Daniel hụrụ ọhụụ banyere anụ ọhịa ndị na-eri anụ, Gebriel bịara ịkọwara ya ọhụụ ahụ.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Mụ onwe m, bú Daniel, wutere mmụọ m n’etiti ahụ m, ọhụ ndị nke isi m hụrụ wee nye m nsogbu. M bịakwutere otu n’ime ndị ahụ ndị guzo nso, jụọ ya eziokwu banyere ihe ndị a nile. Ya mere o gwara m, meekwa ka m mata nkọwa nke ihe ndị ahụ. Daniel 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

N’isi nke asatọ nke Daniel, mgbe Daniel hụchara ọhụ nke anụ ọhịa ndị dị n’ebe nsọ ahụ, Gabriel bịara ịkọwara ya ọhụ ahụ.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Ma o wee ruo, mgbe mụ onwe m, bú Daniel, hụrụ ọhụụ ahụ ma chọọ ịmata ihe ọ pụtara, lee, onye dị ka ọdịdị mmadụ guzo n’ihu m. M wee nụ olu nwoke n’etiti akụkụ mmiri Ulai, nke kpọrọ, sị, Gebriel, mee ka nwoke a ghọta ọhụụ ahụ. Daniel 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

N’isi nke itoolu nke Daniel, mgbe Daniel nwetara nghọta banyere ọnụ ọgụgụ afọ ndị Jeremaịa kọwara, nke e gosikwara n’ihe e dere n’akwụkwọ Mozis dịka ma ịbụ ọnụ ma iyi Chineke, Gebriel bịara ịkọwara ya ọhụ ahụ.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Ma ka m nā-ekwu okwu, na-ekpe ekpere, na-ekwupụta mmehie m na mmehie nke ndị m, Izrel, ma na-eweta arịrịọ m n’ihu Onyenwe anyị Chineke m n’ihi ugwu nsọ nke Chineke m; ee, ka m nọ na-ekwu okwu n’ekpere, ọbụna nwoke ahụ, Gebriel, onye m hụworo n’ọhụụ na mbụ, ebe e mere ka ọ fee ngwa ngwa, metụrụ m n’oge àjà anyasị. O wee mee ka m mata, gwa m okwu, ma sị, O Daniel, apụtala m ugbu a inye gị amamihe na nghọta. Daniel 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Ya mere, site n’ọnụ ndị àmà atọ, ha niile sitere n’akwụkwọ Daniel, mgbe Gebriel gwara Daniel n’isi nke iri, na ọ bịarawo ime ka Daniel ghọta ihe ga-adakwasị ndị Chineke n’ụbọchị ikpeazụ, Gebriel na-akọwa “marah” nwanyị ahụ, ọhụụ na-akpatara ihe, nke Daniel hụrụ ma òtù nke ọzọ gbapụrụ n’ihu ya.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Ugbu a abịaruwom ime ka ị ghọta ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ: n’ihi na ọhụhụ ahụ ka bụkwa maka ọtụtụ ụbọchị. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Ọhụụ ahụ Daniel hụrụ nke kpatara nkewa n’etiti ndị kwere ekwe, bụ ọhụụ nke ịpụta nke Kraịst, ọhụụ nke afọ puku abụọ na narị atọ, ma ọ bụ ngosipụta nwanyị nke ọhụụ ahụ. Ọ bụ nghọta nke ọhụụ banyere ịpụta mberede nke Kraịst dịka Onyeozi nke Ọgbụgba-ndụ ahụ ka gbanwere Daniel (na ndị a nọchiri anya site n’aka Daniel) ka ha bụrụ n’oyiyi Kraịst. Ihe ahụ nke “na-adakwasị ndị Chineke n’ụbọchị ikpeazụ” ka a nọchiri anya ya site n’akụkọ ihe mere eme nke ndị Millerite site n’afọ 1840 ruo 1844, nakwa site n’akụkọ ihe mere eme nke ndị Millerite site n’afọ 1844 ruo 1863. Otu òtù na-agbapụ n’ihu ọhụụ ahụ n’ime nnupụisi, ma òtù nke ọzọ na-eso Kraịst site n’okwukwe banye n’Ebe Kachasị Nsọ, ka ha na Ya nọdụ n’ebe ndị dị n’eluigwe.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Ma mgbe Gebriel na-akọwa ọhụụ ahụ ebe a na-agbanwe ndị nke Chineke nke ụbọchị ikpeazụ ka ha bụrụ n’onyinyo Kraịst, ọ na-ewepụta akụkọ ihe mere eme nke ụwa n’èzí. Gebriel kọwara ọhụụ Daniel banyere Kraịst dịka akụkọ ihe mere eme n’èzí nke oge nsechi nke otu narị puku na puku iri anọ na anọ. Mgbe a rutere n’akụkọ ihe mere eme nke Septemba 11, 2001, n’ime nkọwa Gebriel, akụkọ ihe mere eme nke a na-emesi ike dịka nke na-ebute iwu Sọnde nke amaokwu nke iri na isii ụzọ, bụ naanị site n’igodo nke nghọta a nọchiri anya ya dịka “ebe e wusiri ike” n’amaokwu nke iri. Na Septemba 11, 2001, mmetụta nke ọhụụ ọ bụla malitere ikpughe onwe ya dịka wiil dị n’ime wiil.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Okwu nke Onyenwe anyị wee bịakwute m, sị, Nwa nke mmadụ, gịnị bụ ilu ahụ unu nwere n’ala Izrel, nke na-asị, Ụbọchị ndị ahụ na-adị ogologo, ọhụụ ọ bụla adaghịkwa n’ọrụ? Ya mere gwa ha, Otú a ka Onye-nwe-ayi Jehova kwuru; Aga m eme ka ilu a kwụsị, ha agakwaghị eji ya dịka ilu n’Izrel ọzọ; kama gwa ha, Ụbọchị ndị ahụ eruola nso, na mmezu nke ọhụụ ọ bụla. N’ihi na a gaghị enwekwa ọhụụ efu ọ bụla ma ọ bụ ịgba afa na-atọ ụtọ n’ime ụlọ Izrel. N’ihi na abụ m Jehova: m ga-ekwu okwu, okwu ahụ m ga-ekwu ga-emezu; a gaghị emekwa ka ọ dịgide ọzọ: n’ihi na n’ụbọchị unu, O ụlọ nnupu-isi, m ga-ekwu okwu ahụ, meekwa ya, ka Onye-nwe-ayi Jehova kwuru. Okwu nke Onyenwe anyị wee bịakwutekwa m ọzọ, sị, Nwa nke mmadụ, lee, ndị ụlọ Izrel na-asị, Ọhụụ ahụ ọ na-ahụ bụ maka ọtụtụ ụbọchị ga-abịa, ọ na-ebu amụma banyere oge ndị dị anya. Ya mere gwa ha, Otú a ka Onye-nwe-ayi Jehova kwuru; O nweghị okwu m ọ bụla a ga-eme ka ọ dịgide ọzọ, kama okwu ahụ m kwuworo ga-emezu, ka Onye-nwe-ayi Jehova kwuru. Ezikiel 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

N’ime wiilụ amụma niile ndị na-atụgharị n’ime wiilụ amụma ndị ọzọ n’akụkọ ihe mere eme ahụ, e nwere otu wiilụ nke mmụọ nsọ agwala ndị na-amụ amụma nke ụbọchị ikpeazụ na ọ bụ wiilụ ahụ ka a ga-esi kpebie ọdịnihu ebighị ebi ha. Ahịrị n’elu ahịrị, wiilụ ahụ ga-abụkwa ọhụhụ ahụ Daniel hụrụ nke gbanwere ya ka ọ bụrụ n’onyinyo nke Kraịst, n’ihi na nke ahụ bụ ọhụhụ nke na-akọwapụta ihe na-adakwasị ndị Chineke n’ụbọchị ikpeazụ.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Onyenwe anyị egosila m nke ọma na a ga-akpụ onyinyo nke anụ ọhịa ahụ tupu oge amara emechie; n’ihi na ọ ga-abụ nnukwu ule nye ndị nke Chineke, nke a ga-eji kpebie ọdịnihu ebighị ebi ha. Ọnọdụ gị bụ ngwakọta dị otú ahụ nke ekwekọghị-ekwekọ na naanị mmadụ ole na ole ka a ga-eduhie.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “N’Akwụkwọ Mkpughe 13, a kọwara isiokwu a nke ọma n’ezie; [Mkpughe 13:11–17, e hotara].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Nke a bụ ule ahụ ndị nke Chineke ga-enwerịrị tupu e kaa ha akara. Ndị niile gosipụtara ikwesị ntụkwasị obi ha nye Chineke site n’idebe iwu Ya, ma jụ ịnakwere ụbọchị izuike adịgboroja, ga-anọ n’okpuru ọkọlọtọ nke Onyenweanyị Chineke Jehova, ha ga-anatakwa akara nke Chineke dị ndụ. Ndị na-ahapụ eziokwu nke sitere n’eluigwe ma nakwere ụbọchị izuike Sọnde, ga-anata akara nke anụ ọhịa ahụ.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Ọnwale a a na-akọwapụta dị ka nnwale oyiyi nke anụ ọhịa ahụ bụ nke akụkụ abụọ. Ọ bụ nnwale ahụ nke na-achọ ka nwa akwụkwọ amụma mata mmepe nke oyiyi nke anụ ọhịa ahụ, nke bụ njikọta ụka na ọchịchị n’ime United States tupu iwu Sọnde abịa. Ọ bụkwa nnwale ahụ nke na-emepụta ma ọ bụ oyiyi nke anụ ọhịa ahụ ma ọ bụ oyiyi nke Kraịst n’ime ndị ahụ Daniel nọchiri anya ma ọ bụ ndị ahụ gbapụrụ ọsọ. Nkewa ahụ dabere n’otú ụmụ agbọghọ ndị ahụ si “ahụ nnukwu ọhụụ a,” dịka Daniel mere, ma ọ bụ ma ha si n’ihu ọhụụ ahụ gbapụ. Isi ihe dị mkpa iji hụ nnukwu ọhụụ ahụ ka okwu ahụ bụ “ebe e wusiri ike” nọchiri anya ya.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esote.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Mmụọ-ozi dị ike nke nyere Jọn ntụziaka abụghị onye ọzọ karịa Jisọs Kraịst. Ịtọ ụkwụ aka nri Ya n’elu oké osimiri, na ụkwụ aka ekpe Ya n’elu ala akọrọ, na-egosi akụkụ ọrụ Ọ na-arụ n’ime ihe omume ikpeazụ nke nnukwu ọgụ ahụ megide Setan. Ọnọdụ a na-egosi ike kachasị elu Ya na ikike ọchịchị Ya n’elu ụwa dum. Ọgụ ahụ esiwanyela ike ma bụrụ nke mkpebi siri ike karịa site n’ọgbọ ruo n’ọgbọ, ọ ga-anọgidekwa otu ahụ ruo n’ihe omume mmechi, mgbe arụ ọrụ amamihe dị ukwuu nke ike ọchịchịrị ga-eru n’ogo ha kachasị elu. Setan, ka ya na ndị ajọ mmadụ jikọrọ aka, ga-eduhie ụwa dum na ụka ndị ahụ na-anabataghị ịhụnanya nke eziokwu. Ma mmụọ-ozi ahụ dị ike na-achọ ka a ṅaa Ya ntị. Ọ na-eti mkpu n’oké olu. Ọ ga-egosi ike na ikike nke olu Ya nye ndị ahụ jikọtara aka na Setan iji gbochie eziokwu.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Mgbe égbè eluigwe asaa ndị a kwuchara olu ha, iwu ahụ bịakwutere Jọn dịka o bịakwutere Daniel gbasara obere akwụkwọ ahụ: ‘Kàchie ihe ndị ahụ égbè eluigwe asaa ahụ kwuru.’ Ihe ndị a metụtara ihe omume ndị ga-abịa n’ọdịnihu, ndị a ga-ekpughe n’usoro ha. Daniel ga-eguzo n’oke e kenyere ya na njedebe nke ụbọchị ndị ahụ. Jọn na-ahụ obere akwụkwọ ahụ ka e meghere ya. Mgbe ahụ amụma Daniel nwere ebe ha kwesịrị ekwesị n’ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ a ga-enye ụwa. Mmeghe nke obere akwụkwọ ahụ bụ ozi gbasara oge.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Akwụkwọ Daniel na Mkpughe bụ otu. Otu bụ amụma, nke ọzọ bụ mkpughe; otu bụ akwụkwọ a kara akara, nke ọzọ bụ akwụkwọ e meghere. Jọn nụrụ ihe omimi ndị ahụ égbè eluigwe kwuru, ma e nyere ya iwu ka ọ ghara ide ha.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ìhè pụrụ iche e nyere Jọn, nke e gosipụtara n’ime égbè eluigwe asaa ahụ, bụ nkọwapụta nke ihe ndị ga-eme n’okpuru ozi nke mmụọ ozi nke mbụ na nke abụọ.” The Seventh-day Adventist Bible Commentary, mpịakọta nke 7, 971.

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