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# The Book of Daniel - Number Eight

Akwụkwọ Daniel - Nọmba Asatọ

A Process

Usoro

Author

Jeff Pippenger

Published

December 3, 2023

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> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> N’afọ nke atọ nke ọchịchị Jehoiakim, eze Juda, Nebukadneza, eze Babilọn, bịara Jerusalem, wee gbaa ya gburugburu. Onyenwe anyị wee nyefee Jehoiakim, eze Juda, n’aka ya, ya na akụkụ ụfọdụ nke ihe ndị e ji arụ ọrụ n’ụlọ Chineke: nke ọ bugara n’ala Shaina, n’ụlọ chi ya; o wee webata ihe ndị ahụ n’ụlọ akụ chi ya. Daniel 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ ahụ, ma otu ahịrị amụma ndị e sere na akwụkwọ Daniel ka e weghachiri n’akwụkwọ Mkpughe. Mkpughe nke Jisọs Kraịst na-anọchi anya ozi amụma ikpeazụ nke a kpọpụtaworo akara ya ntakịrị tupu mmechi nke oge amara.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Eziokwu ndị a, nke n’oge gara aga a ghọtara nke ọma site n’akwụkwọ Mkpughe ma omenala na ọdịnala emechiela ha, ka bụ eziokwu; ma taa, Ọdụm nke ebo Juda na-emepeghachi ha ọzọ, ma eziokwu ndị ahụ ugbu a na-ekpughe mmezu ha zuru okè.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Eziokwu ndị a ghọtara nke ọma n’oge gara aga site n’akwụkwọ Daniel, ma nke omenala na ọdịnala ekpuchila ma kpọchie, ka bụ eziokwu; taa kwa, Ọdụm nke agbụrụ Juda na-emeghekwa ha ọzọ, ma eziokwu ndị ahụ ugbu a na-ekpughe mmezu ha zuru okè.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Daniel bụ nanị nke mbụ n’ime akwụkwọ abụọ ahụ nke na-anọchi anya Mkpughe nke Jisọs Kraịst.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Jehoiakim bụ ihe nnọchianya nke inye ike ozi mbụ n’ime otu mmegharị ndozigharị. Ọ bụkwa ihe nnọchianya nke ọgbụgba ndụ, n’ihi na mgbanwe aha, n’ụzọ amụma, na-egosi mmalite nke mmekọrịta ọgbụgba ndụ. Mmekọrịta ọgbụgba ndụ ahụ nke Chineke na-abanye na ya na otu ndị bụ́ ndị na-abụrịrị na mbụ ndị na-abụghị ndị ọgbụgba ndụ Chineke, na-amalite n’oge a na-enye ike ozi mbụ.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Ndị nke na mbụ abụghị ndị mmadụ, ma ugbu a bụ ndị Chineke: ndị nke na-anataghị ebere, ma ugbu a anatala ebere. 1 Pita 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

E guzobewo ihe nnọchianya nke a na-agbanwe aha iji gosi mmekọrịta ọgbụgba ndụ site n’ịgbanwe aha Abram ka ọ bụrụ Abraham, aha Sarai ka ọ bụrụ Sarah, aha Jacob ka ọ bụrụ Israel, na aha Saul ka ọ bụrụ Paul. E nwekwara ndị ọzọ na-agba àmà banyere ihe nnọchianya a, ma n’isi nke mbụ nke Daniel, a gbanwere aha Daniel ka ọ bụrụ Belteshazzar, gbanwere aha Hananiah ka ọ bụrụ Shadrach, aha Mishael ka ọ bụrụ Meshach, na aha Azariah ka ọ bụrụ Abednego.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Mgbe Onyenwe anyị na-abanye n’ime mmekọrịta ọgbụgba-ndụ na otu ndị mmadụ, n’otu oge ahụ Ọ na-agafe ndị nke bụbu ndị ọgbụgba-ndụ mbụ. Jehoiakim na-anọchi anya ndị ọgbụgba-ndụ ahụ a na-agafe, ebe Daniel, Hananiah, Mishael na Azariah na-anọchi anya ndị ọgbụgba-ndụ ahụ a na-ahọrọ mgbe ahụ. Mgbe ndị mmadụ na-abanye n’ime mmekọrịta ọgbụgba-ndụ, a na-anwale ha ma ha ga-edobe ihe ndị gbara ọgbụgba-ndụ ahụ gburugburu. A na-anọchi ule ahụ anya site n’omume iri nri.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Adam na Iv ghara ule ahụ site n’omume iri nri, ma mgbe Chineke batara mbụ n’ọgbụgba ndụ ya na ndị a họpụtara, Ọ malitere mmekọrịta ahụ site n’ịnwa ha ule site na mana. N’isi njedebe ya, Izrel oge ochie dara n’ule ahụ, ma n’ime ime nke a, ha nyere ntụaka mbụ na àmà mbụ banyere eziokwu ahụ bụ na ule ọgbụgba ndụ abụghị otu ule naanị ya, kama ọ bụ usoro nnwale. N’ule nke iri, e kenyere ha ka ha nwụọ n’ọzara n’ime afọ iri anọ sochirinụ. Chineke wee banye n’ọgbụgba ndụ na Joshua na Caleb, si otu a na-enye àmà na mgbe Onyenwe anyị na-abanye n’ọgbụgba ndụ na ndị a họpụtara, Ọ na-agafekwa ndị bụbu ndị ọgbụgba ndụ. N’ọgwụgwụ Izrel oge ochie, nke bụkwa mmalite Izrel nke mmụọ, usoro nnwale ikpeazụ maka Izrel oge ochie bụ usoro nnwale mbụ maka Izrel nke mmụọ, a na-anọchikwa ya anya dịka Achịcha nke Eluigwe. E gosipụtala ya dịka onyinyo site na mana n’usoro nnwale mbụ nke ọgbụgba ndụ ahụ.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

N’ime usoro ule ahụ, nke bụ ma usoro ule mbụ ma nke ikpeazụ, Jizọs kọwara ule nke Achịcha nke eluigwe mgbe ọ sịrị na ndị bụ ndị ya n’ọgbụgba ndụ ga-eri anụ ya ma ṅụọ ọbara ya. Ọ tufuru ọtụtụ ndị na-eso ụzọ n’oge ngosipụta ahụ karịa oge ọ bụla ọzọ n’ozi ya. Esemokwu ahụ n’ozi ya bụ elu kacha pụta ìhè nke ihe atụ banyere usoro ule nke ọgbụgba ndụ ahụ, Nwanyị White na-ekwukwa ogologo okwu banyere ihe omume ahụ n’akwụkwọ The Desire of Ages, ebe aha isiakwụkwọ ahụ bụ “The Crisis in Galilee”. Aha Galilee pụtara “mkpọchi ọnụ ụzọ,” ma ọ bụ “ebe ntụgharị,” ma n’ime isiakwụkwọ ahụ, ọ na-akọwa ihe mere ndị na-eso ụzọ ji chigharịa n’ebe ọ nọ. Ha jụrụ iji usoro ziri ezi nke amụma tinye akaebe ya banyere ihe a chọrọ, bụ iri anụ ya na ịṅụ ọbara ya. O gosiri na ha jidesiri omenala na ọdịnala nke echiche amụma ndị Setan tinyeworo n’ime nghọta Akwụkwọ Nsọ nke Izrel oge ochie. Nghọtahie ndị ahụ nyere ha ihe ha chere na ọ bụ ngọpụ iji were okwu ya n’ụzọ nkịtị, kama n’ụzọ ime mmụọ. Ọ na-egosikwa na mgbe ndị ahụ “chigharịrị” pụọ n’ebe Jizọs nọ (Galilee), ndị a kọwara n’isi nke isii nke Jọn (John 6:66), ha esoghịkwa ya ọzọ ruo mgbe ebighị ebi.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Dịka ọ dị n’ihe metụtara usoro ọnwụnwa ọgbụgba-ndụ mbụ nakwa nke ikpeazụ nke Izrel oge ochie, anyị na-achọpụta na mgbe Chineke na-abanye n’ime mmekọrịta ọgbụgba-ndụ ya na ndị a họpụtara, n’otu oge ahụkwa Ọ na-agabiga ndị bụbu ndị nke ọgbụgba-ndụ mbụ. Anyị na-achọpụtakwa na Ọ na-anwale ndị ahụ, ọ bụghị site n’otu ọnwụnwa naanị, kama site n’usoro ọnwụnwa. Anyị na-ahụkwa na ihe a na-anọchi anya usoro ọnwụnwa ahụ bụ ihe a ga-eri. Anyị na-achọpụtakwa na nri ahụ na-anọchi anya Okwu Chineke, nakwa na ọnwụnwa ahụ gụnyere nhọrọ dị n’etiti ụdị nri abụọ a ga-eri. Anyị ga-eri n’osisi niile nke Chineke kwuru na anyị pụrụ iri na ya, ka anyị ọ̀ ga-eri n’osisi ahụ a machibidoro anyị iri na ya? Anyị na-achọpụtakwa na nhọrọ nke ihe a ga-eri gụnyekwara ọnwụnwa nke otú anyị si eri nri ahụ a na-enye.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

N’ọgwụgwụ nke Izrel ime mmụọ, n’oge mmegharị ndị Millerite, e nyere ozi mbụ ike na Ọgọst 11, 1840. Jehoiakim n’ebe ahụ na-anọchi anya ndị Protestant ndị a na-ebuga n’oge ahụ n’ime Babịlọn ka ha bụrụ ụmụnwaanyị ya. E tinyere ha n’ule mgbe mmụọ ozi nke Mkpughe iri rịdatara, nwee obere akwụkwọ meghere emepe n’aka ya. Dị nnọọ ka Jehoiakim nupụrụ isi megide ihe Nebukadneza rịọrọ, e mesịa duru ya n’agha, otu ahụ ka ndị Protestant jụrụ iri nri ahụ dị n’aka mmụọ ozi ahụ, dabere n’omenala na omume ha si n’Ọchịchịrị nke Oge Etiti bịa na ha.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

Ka ọ na-erule oge opupu ihe ubi nke afọ 1844, usoro nnwale ahụ eruolarị “ebe ntụgharị” nye Jehoiakim na ndị Protestant, ma dịka ọ dịkwa n’usoro nnwale mbụ maka Israel nke mmụọ, ha “tụgharịrị” wee ghara iso Jizọs na-eje ọzọ. N’akụkọ ihe mere eme ahụ, Daniel, Hananiah, Mishael na Azariah nọchiri anya ndị Millerite, ndị họọrọ iri obere akwụkwọ ahụ nke dị ụtọ n’ọnụ ha, ma ghọọ ilu n’afọ ha.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Ọ bụrụ na anyị agụnye Adam na Iv, anyị nwere ndịàmà anọ a ma ama nke na-egosi na a na-anọchi anya ule ahụ site n’omume iri nri. Anyị nwere ọtụtụ ndịàmà amụma, nke ha niile nwere akara nke mbụ na nke ikpeazụ. Ndịàmà nke ule mana ahụ bụ onyeàmà mbụ, ule nke Achịcha nke Eluigwe bụkwa ma ule mbụ nye Izrel ime mmụọ, ma n’otu oge ahụ bụrụkwa onyeàmà ikpeazụ nye Izrel oge ochie. Ule nke obere akwụkwọ ahụ bụ ma nke mbụ ma nke ikpeazụ. Ọ bụ njedebe nke ịgagharị Izrel ime mmụọ dị ka nzukọ n’ọzara, ọ bụkwa nke mbụ nke ndị a họpụtara ịbụ ndị Chineke ikpeazụ e nyere aha òtù. Ndị Millerait bụ mmalite nke ndị Chineke e nyere aha òtù, ndị a ga-amata dịka ezigbo mpi nke Protestantism. E nwere ọtụtụ ndịàmà banyere usoro ule ahụ nke na-amalite mgbe e nyere ozi mbụ ike.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

N’ime usoro ule ndị ahụ, e nwere “ebe ntụgharị”, ebe ihe fọrọ nke nta ka ọ bụrụ ndị na-eso ụzọ niile na-atụgharị azụ. N’ihe àmà Joshua na Caleb, Izrel nile tụgharịrị azụ ma chọọ ịlaghachi n’Ijipt. N’ụlọ ụka dị na Galili, ọtụtụ n’ime ndị na-eso ụzọ tụgharịrị azụ. N’ihi na Jizọs bụ Alfa na Omega, “ebe ntụgharị” a na-anọchi anya ya na njedebe nke usoro ule ahụ ka a na-egosikwa ya n’mmalite nke usoro ule ahụ. Mgbe e buru ụzọ nye Izrel oge ochie manna, e nwere ndị tụgharịrị azụ ozugbo n’iwu ahụ e nyere. N’oge baptizim Kraịst, Ọ tụgharịrị azụ wee gaa n’ọzara. Sister White na-eji akara nke ebe ntụgharị n’ụzọ na-enye ọmụma nke ukwuu.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> “E nwere oge ndị bụ ebe ntụgharị n’akụkọ ihe mere eme nke mba dị iche iche na nke ụka. N’ime nduzi Chineke, mgbe nsogbu ndị a dị iche iche rutere, a na-enye ìhè maka oge ahụ. Ọ bụrụ na a nabatara ya, e nwere ọganihu ime mmụọ; ma ọ bụrụ na a jụrụ ya, ida azụ n’ihe ime mmụọ na mbibi na-eso. Onye-nwe-anyị n’Okwu Ya emepewo ọrụ ọgụga n’ihu nke ozi-ọma dị ka e si arụ ya n’oge gara aga, nakwa dịka a ga-esi arụ ya n’ọdịnihu, ọbụna ruo n’agha mmechi ahụ, mgbe ndị nnọchi anya Setan ga-eme mmegharị ikpeazụ ha dị ịtụnanya. Site n’Okwu ahụ ka anyị ji aghọta na ike ndị ahụ na-arụ ọrụ ugbu a, ndị ga-ebute ọgụ ukwu ikpeazụ n’etiti ezi ihe na ajọ ihe—n’etiti Setan, onye-isi nke ọchịchịrị, na Kraịst, Onye-isi nke ndụ. Ma mmeri na-abịa maka ndị mmadụ ndị hụrụ Chineke n’anya ma na-atụ Ya egwu doro anya otu o si bụrụ na ocheeze Ya eguzobewo n’eluigwe.” Bible Echo, Ọgọst 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Mgbe e buru ụzọ nye Izrel oge ochie manna, e nyere ìhè maka akụkọ ihe mere eme ahụ. N’oge baptizim nke Kraịst, e nyere ìhè maka akụkọ ihe mere eme ahụ. N’ụbọchị Ọgọọst 11, 1840, e nyere ìhè maka akụkọ ihe mere eme ahụ. Nke ọ bụla n’ime ebe ntụgharị ndị ahụ na-akara mmalite nke usoro ule nke n’ikpeazụ na-ejedebe n’ebe ntụgharị ọzọ, mgbe ndị bụbu ndị nke ọgbụgba ndụ ahụ na-atụgharị azụ ma ghara isokwa Kraịst ọzọ.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

N’ihi na usoro nnwale ndị a dị iche iche na-anọchi anya ma usoro nnwale nye ndị nke ọgbụgba ndụ mbụ, ma kwa nye ndị nke ọgbụgba ndụ ọhụrụ, e nwere mmechi abụọ nke usoro nnwale ahụ. Mmechi nke usoro nnwale ahụ, ya mere, bụrụkwa ebe ngbanwe ikpeazụ nye ndị Protestant n’akụkọ ihe mere eme nke ndị Millerite, bụ n’oge opupu ihe ubi nke afọ 1844. Mmechi nke usoro nnwale ahụ (n’oge mgbụsị akwụkwọ nke afọ 1844), ma ọ bụ ebe ngbanwe nye ndị Millerite n’onwe ha, bịara mgbe ebe ngbanwe nke ndị bụbu ndị Chineke gasịrị.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

N’akụkọ ihe mere eme nke Kraịst, a na-amata usoro nnwale ahụ site n’ịsacha ụlọ nsọ ugboro abụọ o mere, otu ugboro na mbido ozi ya, ma ọzọkwa na njedebe ozi ya.

> “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. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Mgbe Jisọs malitere ozi ọhaneze Ya, Ọ sachapụrụ Ụlọ Nsọ ahụ pụọ n’ime mmebi nsọ ya nke nkwulu. N’etiti omume ikpeazụ nke ozi Ya bụ nsachapụ nke abụọ nke Ụlọ Nsọ ahụ. Ya mere, n’ọrụ ikpeazụ ahụ maka ịdọ ụwa aka ná ntị, a na-akpọ oku abụọ pụrụ iche nye ụka dị iche iche. Ozi nke mmụọ-ozi nke abụọ bụ, ‘Babịlọn adawo, adawo, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Ma n’ime mkpu ukwu nke ozi mmụọ-ozi nke atọ, a nụrụ olu sitere n’eluigwe ka ọ na-asị, ‘Pụtanụ n’ime ya, unu ndị nke m, ka unu ghara ịbụ ndị so ná mmehie ya, nakwa ka unu ghara ịnara ihe n’ime ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya’ (Mkpughe 18:4, 5).” Selected Messages, book 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Usoro nnwale nke nhicha abụọ ahụ Kraịst mere n’ụlọ nsọ kwekọrọ na Malakaị isi nke atọ, n’akwụkwọ nile nke Mmụọ Amụma.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “N’ime ime ka e dị ọcha n’ụlọ nsọ site n’ịchụpụ ndị na-azụ ahịa na ndị na-ere ahịa nke ụwa, Jizọs kpọsara ozi Ya nke ime ka obi dị ọcha pụọ n’imerụ emerụ nke mmehie,—site n’agụụ ihe nke ụwa, agụụ ịchọ ọdịmma onwe onye, àgwà ọjọọ ndị ahụ na-emebi mkpụrụ obi. Malakai 3:1–3 ka e hotara.” The Desire of Ages, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Nsacha nke ndị nke Chineke na-anọchi anya usoro ule nke a na-akọwapụta ugboro ugboro dị ka nke ejikọtara na ọtụtụ ahịrị amụma. Ntụaka ọ bụla, malite n’aka Adam na Iv ruo n’akụkọ ihe mere eme nke ndị Millerite, na-anọchi anya nsacha nke otu narị puku iri anọ na anọ ahụ.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “N’ụbọchị ikpeazụ nke akụkọ ụwa a, a ga-emezigharị ọgbụgba ndụ Chineke na ndị Ya na-edebe iwu Ya.” Review and Herald, February 26, 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Usoro nchacha nke ndị narị puku otu narị na iri anọ na anọ bụ ntụaka mbụ n’akwụkwọ Daniel, nke bụ akwụkwọ mbụ n’ime akwụkwọ abụọ ahụ nke jikọtara ọnụ na-anọchi anya Mkpughe nke Jizọs Kraịst, nke a na-emeghe akara ya ntakịrị oge tupu oge nnwale mmadụ emechie. A na-anọchikwa usoro nchacha nke ndị narị puku otu narị na iri anọ na anọ anya dị ka usoro ịkàrà ha akara. Mgbe ozi mbụ banyere usoro nchacha na ịkàrà akara nke ndị narị puku otu narị na iri anọ na anọ bidoro na Septemba 11, 2001, ọ ghọrọ oge mgbanwe dị mkpa nye ụka na nye ụwa. N’Mkpughe isi nke iri na asatọ, mmụọ ozi ahụ nke na-eme ka ụwa nwee ìhè site n’ebube ya bịarutere mgbe ahụ. Ma n’Mkpughe 18, a naghị anọchi mmụọ ozi ahụ anya dị ka onye nwere ihe ọ bụla e ji eri n’aka ya—ma ọ dị ebe ahụ. Akwụkwọ nta ahụ dị ebe ahụ. Ndị họrọ iri usoro ọmụmụ nke amụma Aịzaịa kpọrọ “ahịrị n’elu ahịrị” nwere ike ịmata ya n’ụzọ dị mfe.

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

Site n’itinye “ahịrị n’elu ahịrị” ka anyị ji aghọta na mgbe Kraịst rịdatara na Septemba 11, 2001, O nwekwara “obere akwụkwọ” nke a nọchiri anya ya dịka “mana”, “achịcha nke eluigwe” na “obere akwụkwọ” ahụ. Ma na Septemba 11, 2001, ndị mbụ a họpụtara, ndị Jehoiakim nọchiri anya ha, họọrọ ijidesi omenala na ọdịnala nke Adventism ike, ma mgbe ahụ malite ije ha n’ala n’agha nke Babilọn nke ga-ezu oke n’iwu Sọnde.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ugbu a, ọ̀ bụ okwu ahụ ka m kwupụtarala na a ga-eji nnukwu ebili mmiri sachapụ New York? Nke a abụghị ihe m kwuworo mgbe ọ bụla. Ihe m kwuru bụ na, ka m na-ele nnukwu ụlọ ndị ahụ a na-ewuli ebe ahụ, elu n’elu, ‘Lee ihe omume dị egwu ga-eme mgbe Onyenwe anyị ga-ebili iji maa jijiji ụwa nke ukwuu! Mgbe ahụ ka okwu ndị dị na Mkpughe 18:1–3 ga-emezu.’ Isi nke iri na asatọ niile nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’ụwa. Ma enweghị m ìhè pụrụ iche banyere ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị a ga-adọpụ nnukwu ụlọ ndị ahụ dị n’ebe ahụ n’ala site n’ịtụgharị na ịtụgharịgharị nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’aka Onyenwe anyị, otu mmetụ nke ike ya dị ukwuu, ụlọ ndị a buru ibu ga-ada. Ihe omume ga-eme nke egwu ha dị otú ahụ nke na anyị enweghị ike iche n’echiche.” Review and Herald, July 5, 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Mgbe e “tụdara nnukwu ụlọ” nke “New York” n’ala “site n’ịtụgharị na ịkpọgharị nke ike Chineke,” na Septemba 11, 2001, ìhè nke mmụọ ozi nke Mkpughe iri na asatọ jupụtara n’ụwa nile, n’ihi na oge mgbanwe dị mkpa abịawo n’akụkọ ihe mere eme nke anụ ọhịa nke ụwa nke Mkpughe iri na atọ.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “E nwere oge ndị bụ ebe ntụgharị n’akụkọ ihe mere eme nke mba dị iche iche na nke ụka. N’ime nduzi amamihe nke Chineke, mgbe nsogbu dị iche iche ndị a bịarutere, a na-enye ìhè kwesịrị ekwesị maka oge ahụ. Ọ bụrụ na a nabatara ya, e nwere ọganihu ime mmụọ; ma ọ bụrụ na a jụrụ ya, ndakpọ ime mmụọ na mbibi na-esote.” Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Mgbe ìhè nke mmụọ-ozi nke Mkpughe iri na asatọ bịarutere n’ụbọchị Septemba 11, 2001, ndị natara ìhè ahụ gara n’ihu n’ime mmụọ, ebe ndị jụrụ ìhè ahụ dara azụ n’ime mmụọ, ma bido njem nnupụisi ha na-aga n’ihu ruo n’ebe ikpeazụ ha ga-atụgharị, ya bụ iwu ụbọchị Sọnde, ebe ha na-emebi ruo mgbe ebighị ebi nkwupụta ọrụ ha dị ka ndị ozi nke mmụọ-ozi nke atọ. Ndị ahụ nọ na Galili bụ ndị tụgharịrị azụ ma ghara ịga ọzọ na Kraịst na Jọn 6:66, na-atụgharị azụ n’ebe ìhè ahụ nọ nke bịarutere mbụ n’oge baptizim Ya, bụ ebe ozi mbụ nke akụkọ nnwale ahụ natara ike. N’isi nke mbụ nke Daniel, a na-egosi ìgwè abụọ nke ndị na-efe ofufe n’akụkọ ihe mere eme mgbe ozi mbụ ahụ natara ike. Jehoiakim na-anọchi anya ndị na-emebi okwukwe ha, ma Daniel, Hananaịa, Mishael na Azaraịa na-anọchi anya ndị kwesiri ntụkwasị obi.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> N’afọ nke atọ nke ọchịchị Jehoiakim, eze Juda, Nebukadneza, eze Babilọn, bịara Jerusalem, wee nọchibido ya. Onye-nwe-anyị we nyefee Jehoiakim, eze Juda, n’aka ya, ya na ụfọdụ n’ime ihe ndị dị n’ụlọ Chineke; nke o buru gaa n’ala Shinia, n’ụlọ chi ya; o wee webata ihe ndị ahụ n’ụlọ akụ nke chi ya. Eze wee gwa Ashpenaz, onye-isi nke ndị ọnaozi ya, ka o weta ụfọdụ n’ime ụmụ Izrel, na n’ime mkpụrụ eze, na n’ime ndị isi; ụmụ okorobịa ndị na-enweghị ntupọ ọ bụla, ma maa mma n’ile anya, ma bụrụ ndị nwere nkà n’amamihe nile, na ndị maara ihe, na ndị ghọtara sayensị, na ndị nwere ikike iguzo n’obí eze, ndị a ga-akụziri ọmụmụ na asụsụ ndị Kaldia. Eze wee kenyere ha oke nri kwa ụbọchị sitere na nri eze, na mmanya ọ na-aṅụ: otú a ka a ga-esi zụlite ha afọ atọ, ka na njedebe ya ha wee guzo n’ihu eze. Ugbu a, n’etiti ndị a, e nwere ụfọdụ n’ime ụmụ Juda, bụ́ Daniel, Hananiah, Mishael, na Azaraịa: onye-isi ndị ọnaozi ahụ wee nye ha aha: n’ihi na o nyere Daniel aha Belteshaza; Hananiah, Shadrak; Mishael, Mishak; Azaraịa, Abednego. Ma Daniel kpebiri n’obi ya na ọ gaghị emerụ onwe ya site n’oke nri eze, ma ọ bụ site na mmanya ọ na-aṅụ: ya mere ọ rịọrọ onye-isi ndị ọnaozi ahụ ka o wee ghara imerụ onwe ya. Daniel 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Daniel, Hananaịa, Mishael na Azaraịa bụ ụmụ Juda. E mere ha ndị ọnaozi, ya mere ha na-anọchi anya ọgbọ ikpeazụ nke Adventism. Nebukadneza, dịka ọtụtụ ndị eze oge ochie, mere ka a kpụchaa akụkụ ọmụmụ nke ụmụ okorobịa Juda anọ ahụ, iji wepụ nchegbu ọ bụla eze pụrụ inwe mgbe ha na-eje ozi dịka ndị ohu ma na-emekọrịta ihe na ndị nwunye eze na ndị iko ya.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

N’ụzọ ihe nnọchianya si dị, ọ na-anọchi anya ọgbọ ikpeazụ nke ndị Adventist, n’ihi na agaghịzi enwe ahịrị Juda ọzọ mgbe anọ ndị a gasịrị. Anọ bụ akara nke ihe gbasara ụwa nile, ya mere ọ na-anọchi anya ọgbọ ikpeazụ nke ndị Seventh-day Adventist n’ụwa dum ndị na-amata Septemba 11, 2001, dịka mmezu nke Okwu amụma Chineke.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Ndị Seventh-day Adventist ahụ bụ isiokwu nke Okwu amụma Chineke, n’ihi na ha bụ ndị a kpọrọ ka ha bụrụ otu narị puku iri anọ na anọ ahụ. Ma otu o sila dị, ihe nketa amụma ha malitere site n’inupụisi nke ndị nna ha, n’afọ 1863. Inupụisi mbụ ahụ fọrọ nke nta ka ọ bụrụ ihe na-agaghị ekwe omume ịmata, n’ihi na e kpuchila ya site n’omenala na omume nke ọgbọ anọ nke inupụisi na-arị elu n’ike. N’agbanyeghị na ọ siri ike ịmata ya, a ghaghị ịhụ ya ma kweta ya, dịka Daniel mechara mee n’isi nke itoolu nke akwụkwọ Daniel. O mere nke a site n’ịmata eziokwu ahụ dị n’ime Okwu amụma Chineke.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Nnupụisi ahụ Daniel na ndị ikom atọ ahụ a ma ama si n’usoro nna ha soro kpọmkwem bịa, bụ ajụjụ nna ha jụrụ ịnọpụ iche n’aka mmetụta ndị mba ọzọ na-ekpere arụsị gbara ha gburugburu. N’afọ 1863, Adventizim nke Laodisia laghachiri n’usoro omume Akwụkwọ Nsọ nke Protestantizim dapụrụ n’ezi okwukwe na Katọlik, iji kwado ịjụ ha jụrụ njirimara Miller nyere banyere “oge asaa” nke Levitikọs iri abụọ na isii. Eze Hezekaịa nọchiri anya nnupụisi ahụ n’akụkọ Daniel na ndị ikom atọ ahụ a ma ama.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Eze Hezekaịa rịọrọ Onyenwe anyị arịrịọ ka ọ ghara ịnwụ, a zara ekpere ya mgbe Onyenwe anyị nyere ya afọ iri na ise ọzọ. N’ime ime nke a, o mechara mụọ Manase, otu n’ime ndị eze Juda kachasị njọ n’ịkpa ajọ omume, ma bụrụkwa eze ahụ nke na-akara mmalite nke mmeri na ime Juda ohu n’usoro nzọụkwụ asaa na-aga n’ihu. N’afọ 1856, Ezi Onyeàmà bịara ịkụ aka n’ọnụ ụzọ nke Adventizim Laodisia, ma ha họọrọ ịdị ndụ, ghara ịnwụ nye onwe ha. Ka ọ na-erule 1863, ha ewughachila “Jeriko” ma malite nnupụisi na-arị elu nke n’ikpeazụ gbochiri ha ịmata Septemba 11, 2001 dịka mmalite nke njem ha nke nzọụkwụ atọ n’ime ohu Babilọn ime mmụọ nke na-agwụ na iwu Ụka.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Nye eze Hezekaịa, afọ 1863 bịara mgbe e nyere ekpere ya nke ịrịọ ka ọ dị ndụ. Onyenwe anyị nyere ihe ịrịba ama na e natarala ekpere ya. Chineke kwadoro ekpere ahụ site n’ime ka anyanwụ gagharịa, ndị Babilọn wee hụ ọrụ Chineke n’eluigwe, ọ bụ ezie na ha amaghị ihe ọ pụtara. Ndị Babilọn wee bịa Jerusalem ịjụ gbasara Chineke ahụ nke nwere ike ijikwa anyanwụ. Kama inye Chineke nke Eluigwe otuto, eze Hezekaịa, kama ịnwụnye onwe ya, họọrọ ito ụlọ nsọ ya na obodo ya karịa Chineke ahụ nke họrọworo itinye aha Ya n’ụlọ nsọ ahụ na n’obodo ahụ.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Nnupu isi ahụ wetara amụma ahụ na ụmụ sitere n’usoro ọbara ya ga-abụ ndị ohu na ndị ọnaozi n’ụlọ eze na Babilọn. Ụmụ ndị ahụ bụ Daniel, Hananiah, Mishael na Azariah, ma ha na-anọchi anya ọgbọ ikpeazụ nke ime mmụọ nke ndị Seventh-day Adventist ahụ na-amata Septemba 11, 2001 dịka ebe mgbanwe n’akụkọ ihe mere eme nke mba nile nke ụwa na nke nzukọ Kraịst, mgbe a na-enye ìhè ahụ nke ga-anwale ma kaa akara ndị otu narị na iri anọ na puku anọ.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> N’ụbọchị ndị ahụ Hezekaịa rịara ọrịa ruo ọnwụ. Onye-amụma Aịzaịa, nwa Emọz, bịakwutere ya, sị ya, Otú a ka Onyenwe anyị kwuru: Dozie ụlọ gị n’usoro; n’ihi na ị ga-anwụ, ị gaghị adị ndụ. Mgbe ahụ o tụgharịrị ihu ya n’akụkụ mgbidi, kpee ekpere nye Onyenwe anyị, sị, Biko, O Onyenwe anyị, chetakwa ugbu a otú m si eje ije n’ihu gị n’eziokwu na obi zuru oke, meekwa ihe ọma n’anya gị. Hezekaịa wee tie akwa nke ukwuu. O wee ruo na tupu Aịzaịa apụ n’ogige etiti, okwu Onyenwe anyị bịakwutere ya, sị, Laghachi ọzọ, gwa Hezekaịa, onyeisi nke ndị m, Otú a ka Onyenwe anyị, Chineke nke Devid nna gị, kwuru: Anụwo m ekpere gị, ahụwokwa m anya mmiri gị; lee, aga m agwọ gị: n’ụbọchị nke atọ ị ga-arịgoro n’ụlọ Onyenwe anyị. Aga m atụkwasịkwa ụbọchị iri na ise n’ụbọchị ndụ gị; aga m anapụta gị na obodo a n’aka eze Asiria; aga m echebekwa obodo a n’ihi onwe m, nakwa n’ihi Devid, ohu m. Aịzaịa wee sị, Wetanụ mkpụrụ fig e kpokọtara ọnụ. Ha wee were ya tee n’elu etuto ahụ, ọ gwọrọ. Hezekaịa wee sị Aịzaịa, Gịnị ga-abụ ihe ịrịba ama na Onyenwe anyị ga-agwọ m, nakwa na m ga-arịgoro n’ụlọ Onyenwe anyị n’ụbọchị nke atọ? Aịzaịa wee sị, Nke a ka ị ga-enweta dịka ihe ịrịba ama sitere n’aka Onyenwe anyị, na Onyenwe anyị ga-eme ihe ahụ o kwuru: ònyinyo ahụ ọ ga-aga n’ihu nzọụkwụ iri, ka ọ bụ laghachi azụ nzọụkwụ iri? Hezekaịa wee zaa, Ọ bụ ihe dị mfe ka ònyinyo ahụ rida nzọụkwụ iri; mba, kama ka ònyinyo ahụ laghachite azụ nzọụkwụ iri. Aịzaịa onye-amụma wee kpọkuo Onyenwe anyị; O wee mee ka ònyinyo ahụ laghachi azụ nzọụkwụ iri, nke ọ rịdara na ihe ngosi oge Ehaz. N’oge ahụ Berodak-Baladan, nwa Baladan, eze Babilọn, zigara Hezekaịa akwụkwọ ozi na onyinye; n’ihi na ọ nụrụ na Hezekaịa arịala ọrịa. Hezekaịa wee gee ha ntị, gosi ha ụlọ niile nke ihe ya dị oké ọnụ ahịa, ọlaọcha, na ọlaedo, na ngwa isi ụtọ, na mmanụ dị oké ọnụ ahịa, na ụlọ ngwá agha ya niile, na ihe niile a hụrụ n’ụlọ akụ ya: ọ dịghị ihe ọ bụla dị n’ụlọ ya ma ọ bụ n’alụmdi ọchịchị ya niile nke Hezekaịa na-egosighị ha. Mgbe ahụ Aịzaịa onye-amụma bịakwutere eze Hezekaịa, sị ya, Gịnị ka ndị ikom ndị a kwuru? òleekwa ebe ha si bịakwute gị? Hezekaịa wee sị, Ha si n’ala dị anya bịa, ọbụna site na Babilọn. O wee sị, Gịnị ka ha hụrụ n’ụlọ gị? Hezekaịa wee zaa, Ha ahụla ihe niile dị n’ụlọ m: ọ dịghị ihe ọ bụla dị n’ụlọ akụ m nke m na-egosighị ha. Aịzaịa wee sị Hezekaịa, Nụrụ okwu Onyenwe anyị. Lee, ụbọchị na-abịa, mgbe a ga-ebuga ihe niile dị n’ụlọ gị, na nke nna gị hà chịkọbara ruo taa, na Babilọn: ọ dịghị ihe ọ bụla ga-afọdụ, ka Onyenwe anyị kwuru. Ọbụna n’ime ụmụ gị ndị ga-esi n’ahụ gị pụta, ndị ị ga-amụ, ka ha ga-akpọrọ; ha ga-abụkwa ndị ọnaozi n’obí eze Babilọn. Hezekaịa wee sị Aịzaịa, Okwu Onyenwe anyị i kwuru dị mma. O wee sị, Ọ bụghị ihe ọma ma ọ bụrụ na udo na eziokwu dị n’ụbọchị m? Ma ihe ndị ọzọ gbasara omume Hezekaịa, na ike ya niile, na otu o si wuo ọdọ mmiri na ọwa, wee bute mmiri n’obodo ahụ, ọ̀ bụghị n’akwụkwọ akụkọ ihe mere eme nke ndị eze Juda ka e dere ha? Hezekaịa wee soro nna nna ya dinaa; Manase nwa ya wee chịa n’ọnọdụ ya. 2 Ndị Eze 20:1–21.

The next verse says:

Amaokwu nke na-esonụ na-asị:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> Manase dị afọ iri na abụọ mgbe ọ malitere ịbụ eze, ọ chịrịkwa afọ iri ise na ise na Jerusalem. Aha nne ya bụ Hephzibah. 2 Ndị Eze 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Gịnị gaara abụ nsonaazụ ya ma ọ bụrụ na eze Hezekaịa anabatara uche Onyenwe anyị, dozie ụlọ ya n’usoro, ma nwụọ naanị ya? E nyere ya afọ iri na ise ọzọ, ma afọ atọ ka e mesịrị, ajọ Manase mụrụ. Gịnị gaara eme n’afọ 1856, ma ọ bụrụ na Adventism anabatara mgbanwe ahụ site na Philadelphia ruo Laodicea, dozie ụlọ ha n’usoro, ma hapụ eziokwu ntọala nke William Miller ka ọ nọgide na-adị n’enweghị mmebi? Echere m na anyị agaghị ama azịza ajụjụ ahụ mgbe ọ bụla, ma ihe anyị maara bụ na “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

We will continue Daniel chapter one in the next article.

Anyi ga-aga n’ihu na Daniel isi nke mbụ n’isiokwu na-esote.

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