Article

# The Book of Daniel - Number One-Hundred and Fifty-Six

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Isii na Isii

Unveiling Daniel’s Last Vision: A Millerite Perspective on Prophetic Truths for Today

Ikpughe Daniel Ọhụụ Ikpeazụ Ya: Echiche Millerite Banyere Eziokwu Amụma Maka Taa

Author

Jeff Pippenger

Published

March 24, 2024

Formats

PDF
Word
Song MP3

We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Anyị na-amalite nleba anya anyị banyere ọhụ ikpeazụ Daniel site n’itinye n’ọrụ ụkpụrụ nke Alfa na Omega na-anọchi anya ya, nke na-egosi na Ọ na-ejikọta mgbe nile njedebe na mmalite. Ya mere, Belteshaza, onye bụ Daniel n’amaokwu mbụ nke ọhụ ikpeazụ Daniel, ga-anọchikwakwa anya n’akụkụ ikpeazụ nke otu ọhụ ahụ ahụ. Anyị achọpụtala na Belteshaza na-anọchi anya ndị ọgbụgba ndụ Chineke nke ụbọchị ikpeazụ, ndị na-aghọta “chazon,” ọhụ nke akụkọ ihe mere eme amụma, dịka okwu ahụ bụ “ihe” si nọchite anya ya, n’amaokwu nke mbụ. Ọhụ ahụ nke akụkọ ihe mere eme amụma bụ “ugboro asaa” nke Levitikọs iri abụọ na isii, nke hà nhata afọ puku abụọ na narị ise na iri abụọ. Belteshaza na-aghọtakwa “ọhụ” dị n’amaokwu nke mbụ, nke bụ ọhụ “mareh” nke afọ puku abụọ na narị atọ, nke na-anọchi anya mpụta Kraịst na mberede.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

N’isi nke iri na abụọ, Daniel na-anọchi anya mmegharị nke mmụọ ozi mbụ ma na-anọchikwakwa anya mmegharị nke mmụọ ozi nke atọ, n’ihi na mmegharị abụọ ahụ na-emezu ilu nke ụmụ agbọghọ iri ahụ. N’isi nke iri na abụọ, e nwere opekata mpe eziokwu ise ndị so n’ime mmegharị Millerite, ndị na-anọchi anya eziokwu ndị mmegharị nke mmụọ ozi nke atọ ga-enwerịrịkwa ahụmahụ na nghọta ha. Mmegharị abụọ ahụ na-emezu ilu nke ụmụ agbọghọ iri ahụ, a na-achọkwa ka ụmụ agbọghọ ndị amamihe dị na mmegharị abụọ ahụ ghọta eziokwu amụma ahụ. Mmegharị abụọ ahụ aghaghị ịghọta eziokwu amụma mbụ e duru Miller ka ọ mata, dịka e si nọchite ya anya n’“oge asaa” nke Levitikọs iri abụọ na isii. Ahụmahụ na nghọta atọ ndị ọzọ yiri ibe ha dị n’amaokwu ole na ole ikpeazụ nke isi ahụ.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

> Site n’oge a ga-ewepụ àjà nsure-ọkụ a na-achụ kwa ụbọchị, ma dobe ihe arụ ahụ nke na-eme ka ebe tọgbọrọ n’efu, a ga-enwe otu puku ụbọchị abụọ na narị itoolu. Ngọzi nādiri onye ahụ nke na-echere, ma rute n’otu puku ụbọchị atọ na narị atọ na iri atọ na ise. Ma gị onwe gị, gawa ụzọ gị ruo ọgwụgwụ: n’ihi na ị ga-ezu ike, ma guzoro n’oke gị ná ngwụsị nke ụbọchị ndị ahụ. Daniel 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Ndị fọdụrụnụ nke Chineke n’akwụkwọ Mkpughe nwere àgwà amụma atọ bụ isi. Ha na-edebe iwu Chineke, nwee okwukwe nke Jizọs, ma na-akwado Mmụọ nke Amụma.

> And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

> Ọ wee sị m, Dee, Ngọzi nādiri ndị a kpọrọ ka ha bịa oriri agbamakwụkwọ nke Nwa-aturu ahụ. Ọ wee sị m, Ndị a bụ ezi okwu Chineke. M wee daa n’ụkwụ ya isekpuru ya. Ma ọ sịrị m, Lezienụ anya ka ị ghara ime otú ahụ: abụ m onye gị na ya bụ ohu ibe, na nke ụmụnne gị ndị nwere àmà Jisọs: kpọọ isiala nye Chineke: n’ihi na àmà Jisọs bụ mmụọ nke amụma. Mkpughe 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Ndị Mịlàrait ghọtara nke ọma na “ihe a na-eme kwa ụbọchị,” n’akwụkwọ Daniel, nọchiri anya ikpere arụsị, nakwa na “oge e wepụrụ ihe a na-eme kwa ụbọchị” bụ afọ 508. Ịjụ eziokwu ahụ bụ ịjụ ọchịchị nke “àmà Jisọs,” nke “bụ Mmụọ nke Amụma,” n’ihi na Mmụọ nke Amụma na-egosi n’ụzọ doro anya na ndị Mịlàrait ziri ezi n’ịghọta ha banyere “ihe a na-eme kwa ụbọchị.”

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Mgbe ahụ, ahụrụ m, n’ihe metụtara ‘Kwa ụbọchị,’ na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, ma ọ bụghị nke dị n’ederede ahụ; nakwa na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị ahụ kwusara mkpu nke awa ikpe. Mgbe ịdị n’otu dịrị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile dị n’otu n’echiche ziri ezi banyere ‘Kwa ụbọchị;’ ma kemgbe 1844, n’ime ọgba aghara ahụ, anabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anyakwa esorola.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Ndị Miller ghọtara na e wepụrụ mgbochi nke ekpere arụsị megide ibili nke ọchịchị ndị pọpọ n’ike n’afọ 538, n’afọ 508. Ndị Miller ziri ezi, ma nghọta ha dị oke nta. Ndị Chineke nke ụbọchị ikpeazụ, ndị Belteshaza nọchiri anya ha n’amaokwu nke mbụ, ga-ahụ na site n’afọ 508 ruo 538 na-anọchi anya oge amụma nke e jiri afọ iri atọ nke nkwadebe n’akụkọ ndụ Kraịst, nke butere inye ya ike n’oge baptizim Ya, mee ihe nnọchianya ya. Ha ga-ahụ na oge amụma ahụ na-anọchikwakwa anya oge amụma site n’afọ 1776 ruo 1798, nakwa na oge atọ ahụ niile na-anọchi anya oge ịkpọchi akara nke puku mmadụ narị otu na iri anọ na anọ, nke malitere na Septemba 11, 2001, ma na-agwụ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

N’isi nke iri na abụọ, Daniel na-anọchi anya ndị Millerite na eziokwu ise dị mkpa na ahụmịhe ise ahụ ndị a ga-emegharị n’ime ndị Belteshazzar nọchiri anya ha. Eziokwu na ahụmịhe nke atọ nke ndị Millerite bụ “echiche ziri ezi banyere ‘ihe a na-eme kwa ụbọchị,’ … Onyenwe anyị nyere … ndị ahụ nyere mkpu awa ikpe.” Ijụ eziokwu ahụ bụ ịjụ ihe odide Ellen White, nke bụ Mmụọ nke Amụma. Eziokwu na ahụmịhe nke anọ nke ndị Millerite, na ndị ozi nke mmụọ ozi nke atọ, bụ amụma nke afọ otu puku narị atọ na iri atọ na ise, nke malitere n’afọ e wepụrụ “ihe a na-eme kwa ụbọchị,” ya bụ, na 508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Malite n’afọ 508, otu puku afọ atọ na narị atọ na iri atọ na ise na-eduga gị ruo n’afọ 1843, ma ọ bụghị naanị 1843 n’ozuzu ya, n’ihi na amụma ahụ n’eziokwu na-akọwapụta kpọmkwem ụbọchị ikpeazụ nke 1843, n’ihi na ọ na-asị, “Ngọzi nādiri onye ahu nke nāchere, ma biakute otù nnù ub͕ò iri atọ na ise na nnù atọ ub͕ò.” Okwu Hibru a sụgharịrị dịka “biakute,” bụ “naga,” ma ọ pụtara “imetụ aka”, ma ọ bụ “ibikwasị aka n’elu”. Ya mere, ihe amụma ahụ pụtara bụ, “ngọzi nādiri onye ahu nke nāchere, ma” metụ aka n’afọ 1843 ma ọ bụ bikwasị aka n’elu ya.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Ngọzi nke ichere n’akụkọ ihe mere eme nke ndị Millerite bụ nke ndị amamihe na-amaghị nwoke ndị ahụ nwetara ndakpọ olileanya mbụ, ma chere ọhụụ ahụ nke nọ na-egbu oge. Ka ndị Millerite na-eche “ọhụụ ahụ nke nọ na-egbu oge” n’ime mmezu ilu nke ụmụ agbọghọ iri ahụ, nakwa Habakkuk isi nke abụọ, e gọziri ha. N’oge ahụ nke igbu oge, ha wee hụ na ha na-emezu ilu ahụ, na na n’ọgwụgwụ ya ọhụụ ahụ ga “ekwu okwu”. Oge ha nke igbu oge na ndakpọ olileanya ha dabeere n’ịmatahie na afọ puku abụọ na narị atọ ahụ ga-akwụsị na 1843, ma ọhụụ ahụ bụ n’eziokwu maka 1844. Ndakpọ olileanya ha dabeere n’ahụmahụ ha nke e sitere n’ime ya mepụta mgbe afọ 1843 gwụsịrị na-enweghị nlọghachi Kraịst. Ndakpọ olileanya ha, na ngọzi ahụ e kwupụtara n’elu ndị họọrọ ichere emesịa, dabere kpamkpam n’ụbọchị ikpeazụ nke afọ 1843, nke “na-eru” ma ọ bụ “na-abịa ruo” 1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

A na-aghọta ma na-emeghachi ahụmahụ nke ndakpọ olileanya mbụ, dịka mmezu ilu nke ụmụ agbọghọ iri ahụ, n’ime ndị Belteshazzar na-anọchi anya ha. Eziokwu na ahụmahụ nke ise nke ndị Belteshazzar na-anọchi anya ha ga-amata bụ na n’“ọgwụgwụ nke ụbọchị ndị ahụ”, Daniel ga-“eguzo n’oke ya.”

> “Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

> “Daniel na-eguzo n’oke ya kemgbe e wepụrụ akara ahụ, ma ìhè nke eziokwu na-enwupụta n’elu ọhụụ ya. Ọ na-eguzo n’oke ya, na-ebu àmà ahụ nke a ga-aghọta na njedebe nke ụbọchị ndị ahụ.” Sermons and Talks, volume 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Ndị Miller nwetara usoro ime ka ha dị ọcha, nke e mezuru site n’ịba ụba nke ihe ọmụma nke sitere n’akwụkwọ Daniel mgbe e meghere ya n’afọ 1798. Ndị Belteshazzar nọchiri anya ha ga-enweta usoro ime ka ha dị ọcha, nke e mezuru site n’ịba ụba nke ihe ọmụma nke sitere n’akwụkwọ Daniel mgbe e meghere ya n’afọ 1989. Ha ga-aghọtakwa na akwụkwọ Daniel nwere ebumnuche pụrụ iche n’ịkà akara ndị otu narị puku iri anọ na anọ ahụ.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Mgbe Chineke nyere mmadụ ọrụ pụrụ iche ka o mee, ọ ga-eguzo n’oke na n’ọnọdụ ya dị ka Daniel mere, dị njikere ịza oku Chineke, dị njikere imezu nzube Ya.” Manuscript Releases, volume 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Dịka ndị bụbu Laodisia, ndị Belteshaza nọchiri anya ga-amata na ọ bụ site n’akwụkwọ Daniel na Mkpughe, nke bụ otu akwụkwọ ahụ, ka a na-emezu mgbake ikpeazụ ahụ.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

> “Mgbe a ga-aghọta akwụkwọ Daniel na Mkpughe nke ọma karịa, ndị kwere ekwe ga-enwe ahụmịhe okpukpe nke dị iche kpamkpam... Otu ihe ga-aghọtakwa n’ezie site n’ịmụ Mkpughe—na njikọ dị n’etiti Chineke na ndị Ya dị nso ma doo anya.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Dịka ndị bụbu Laodisia, ha ga-amata ọnọdụ Laodisia ha, ma mata na n’ụzọ ime mmụọ ha nwụrụ anwụ dịka ndagwurugwu nke ọkpụkpụ akọrọ, ma n’ịzaghachi àmà ziri ezi ahụ banyere ọnọdụ ha nke ọnwụ na ida n’iyi, ha ga-amata mkpa ha dị inwe ndụ dịka ihe mbụ kachasị mkpa.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Mweghachi nke ezi nsọpụrụ Chineke n’etiti anyị bụ nke kasị ukwuu ma kasị dịkwa ngwa ngwa n’etiti mkpa anyị niile. Ịchọ nke a kwesịrị ịbụ ọrụ mbụ anyị.” Selected Messages, book 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Nkwa nke Baịbụl bụ na onye ọ bụla na-achọ ga-achọta, ma Mmụọ Nsọ ga-eduzikwa ha mgbe ahụ ka ha ghọta na ọ bụ akwụkwọ Daniel na Mkpughe ka na-eweta nloghachi ahụ dị mkpa.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Mgbe anyị dịka otu ndị mmadụ ghọtara ihe akwụkwọ a pụtara nye anyị, a ga-ahụ n’etiti anyị nnukwu ntughari-ọhụrụ.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Ngwụcha nke ọhụụ ikpeazụ Daniel, dịka e si gosipụta ya n’isi nke iri na abụọ, na-akọwapụta ahụmahụ nke na-emepụta ndị ọgbụgba ndụ nke Chineke nke ụbọchị ikpeazụ, dịka Belteshazzar nọchiri anya ha, n’amaokwu mbụ nke ọhụụ ikpeazụ ahụ. N’ebe ahụ Daniel, nke a nọchiri anya ya dịka Belteshazzar, na-aghọta ma ọhụụ ime nke puku afọ abụọ na narị atọ ahụ ma ọhụụ mpụta nke puku afọ abụọ na narị ise na iri abụọ ahụ. Ọ na-aghọta “ihe ahụ,” na “ọhụụ ahụ.” Ọ na-aghọta ọhụụ chazon na ọhụụ mareh. Ọ na-aghọta ịzọda ebe nsọ na usuu ndị agha n’okpuru ụkwụ, na mweghachi nke ebe nsọ na usuu ndị agha. Ọ na-aghọta ma ọhụụ Osimiri Ulai ma ọhụụ Osimiri Hiddekel.

We will continue this study in the next article.

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

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

> “Ọ dị mkpa ka a mụọ okwu Chineke nke ukwuu nso karị; ọkachasị, a ga-ele Daniel na Mkpughe anya nke ukwuu karịa mgbe ọ bụla ọzọ n’akụkọ ihe mere eme nke ọrụ anyị. Anyị pụrụ inwe ihe na-erughị nke ukwuu ikwu n’ụfọdụ akụkụ banyere ike Rom na papacy; ma anyị kwesịrị ịkpọrọ uche gaa n’ihe ndị amụma na ndịozi dere n’okpuru mmụọ nsọ nke Mmụọ Nsọ nke Chineke. Mmụọ Nsọ edobela ihe n’usoro otu a, ma n’inye amụma ahụ ma n’ihe omume ndị e sere n’ime ya, iji kuziere na a ga-eme ka onye ọrụ mmadụ ghara ịdị n’ihu anya, ka e zoo ya n’ime Kraịst, nakwa na a ga-ebuli Onyenweanyị Chineke nke eluigwe na iwu Ya elu. Gụọ akwụkwọ Daniel. Kpọpụta, otu isi n’otu isi, akụkọ ihe mere eme nke alaeze ndị a nọchiri anya n’ebe ahụ. Lee ndị ndọrọ ndọrọ ọchịchị, kansụl, ndị agha dị ike, ma hụ otú Chineke siri rụọ ọrụ iji wedaa mpako mmadụ ala, ma tụba ebube mmadụ n’ájá….”

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> “Ìhè ahụ Daniel natara n’aka Chineke ka e nyere pụrụ iche maka ụbọchị ikpeazụ ndị a. Ọhụụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri dị na Shaina, nọ ugbu a n’usoro mmezu ha, ihe niile e buru amụma banyere ha ga-erukwa ngwa ngwa.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Chebara ọnọdụ nke mba ndị Juu mgbe e nyere amụma ndị Daniel.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Ka anyị nyekwuo oge n’ịmụ Baịbụl. Anyị anaghị aghọta okwu ahụ dịka anyị kwesịrị. Akwụkwọ Mkpughe na-emeghe site n’iwu e nyere anyị ka anyị ghọta nkuzi ọ nwere. ‘Ngọzi na-adịrị onye na-agụ ya, na ndị na-anụ okwu amụma a,’ ka Chineke na-ekwupụta, ‘ma na-edebe ihe ndị e dere n’ime ya: n’ihi na oge ahụ adịla nso.’ Mgbe anyị dịka otu ndị mmadụ ghọtara ihe akwụkwọ a pụtara nye anyị, a ga-ahụ nnukwu mweghachi n’etiti anyị. Anyị aghọtaghị nke ọma nkuzi ndị ọ na-akụzi, n’agbanyeghị iwu ahụ e nyere anyị ka anyị nyochaa ma mụọ ya.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

> “N’oge gara aga ndị ozizi ekwuwo na Daniel na Mkpughe bụ akwụkwọ ndị a kara akara, ndị mmadụ wee si n’ebe ha nọ pụọ. Uwe mkpuchi ahụ nke ihe omimi ya a na-ahụ anya mere ka ọtụtụ ghara ibuli ya, aka Chineke n’onwe Ya ewepụla ya n’akụkụ ndị a nke okwu Ya. Aha ahụ n’onwe ya, ‘Mkpughe,’ na-agbagha okwu ahụ na ọ bụ akwụkwọ a kara akara. ‘Mkpughe’ pụtara na e kpughere ihe dị mkpa. Eziokwu ndị dị n’akwụkwọ a ka a gwara ndị bi n’ụbọchị ikpeazụ ndị a. Anyị na-eguzo, ebe e wepụrụ uwe mkpuchi ahụ, n’ebe nsọ nke ihe ndị dị nsọ. Anyị ekwesịghị iguzo n’èzí. Anyị ga-abanye, ọ bụghị n’echiche ndị na-adịghị akpachapụ anya, ndị na-adịghị asọpụrụ, ọ bụghịkwa n’ụkwụ ọsọ ọsọ nke mkpalite obi, kama n’asọpụrụ na n’egwu nsọ nke Chineke. Anyị na-abịaru nso n’oge ahụ mgbe amụma nile nke akwụkwọ Mkpughe ga-emezu….”

> “We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

> “Anyị nwere iwu nile nke Chineke na àmà nke Jisọs Kraịst, nke bụ mmụọ amụma. A na-ahụ nkume dị oké ọnụ ahịa na-enweghị ọnụ n’Okwu Chineke. Ndị na-enyocha Okwu a kwesịrị idobe uche ha n’ọcha. Ha ekwesịghị mgbe ọ bụla ịnapụ agụụ a gbagọrọ agbagọ ohere site n’iri ihe ma ọ bụ n’ịṅụ ihe ọṅụṅụ.

> “If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

> “Ọ bụrụ na ha eme otú a, ụbụrụ ga-enwe mgbagwoju anya; ha agaghị enwe ike idi nrụgide nke igwu miri emi iji chọpụta ihe ihe ndị ahụ pụtara, bụ́ ndị metụtara ọnọdụ mmechi nke akụkọ ihe mere eme nke ụwa a.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

> “Mgbe a ga-aghọta akwụkwọ Daniel na Mkpughe nke ọma karịa, ndị kwere ekwe ga-enwe ahụmahụ okpukpe nke dị iche kpamkpam. A ga-enye ha ụdị nlele nke ọnụ ụzọ ámá meghere emepe nke eluigwe, nke ga-eme ka obi na uche mata nke ọma agwa ahụ nke mmadụ nile ga-azụlite iji nweta ịdị ngọzi ahụ nke ga-abụ ụgwọ ọrụ nke ndị obi ha dị ọcha.

> “The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

> “Onyenwe anyị ga-agọzi ndị niile ga-achọ n’ume ịdị umeala n’obi na nwayọọ ịghọta ihe ahụ e kpughere n’Akpughe. Akwụkwọ a nwere ukwuu nke jupụtara n’anwụghị anwụ ma juokwa n’ebube, nke mere na ndị niile na-agụ ya ma na-enyocha ya n’ịdị uchu na-anata ngọzi ahụ e nyere ndị ‘na-anụ okwu amụma a, ma na-edebe ihe ndị ahụ e dere n’ime ya.’”

> “One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

> “A ga-aghọtacha n’ezie otu ihe site n’ịmụ Mkpughe—na njikọ dị n’etiti Chineke na ndị Ya dị nso ma bụrụkwa nke doro anya.

> “A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

> “A na-ahụ njikọ dị ebube n’etiti eluigwe niile na ụwa a. Ihe ndị e kpugheere Daniel mechara zuo oke site na mkpughe e nyere Jọn n’Agwaetiti Patmos. A ga-eji nlezianya mụọ akwụkwọ abụọ a. Ugboro abụọ Daniel jụrụ, Ruo ogologo oge ole ka ọ ga-adị ruo ọgwụgwụ nke oge?”

> “‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Anụrụ m, ma aghọtaghị m: mgbe ahụ, asịrị m, O Onyenwe m, gịnị ka njedebe nke ihe ndị a ga-abụ? O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a, ma kaa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha dị ọcha dịka ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Sitekwa n’oge a ga-ewepụ àjà a na-achụ kwa ụbọchị, ma guzozie ihe arụ ahụ nke na-eme ka ebe tọgbọrọ n’efu, a ga-enwe otu puku ụbọchị abụọ na iri itoolu. Ngọzi nādịrị onye ahụ nke na-eche, ma ruo ụbọchị otu puku narị atọ na ụbọchị iri atọ na ise. Ma gị onwe gị, gaa ụzọ gị ruo ọgwụgwụ ga-abịa: n’ihi na ị ga-ezu ike, ma guzo n’oke gị na njedebe nke ụbọchị ndị ahụ.’”

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Ọ bụ Ọdụm nke agbụrụ Juda bụ onye meghechiri akwụkwọ ahụ ma nye Jọn mkpughe nke ihe ga-adị n’ụbọchị ikpeazụ ndị a.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “Daniel guzoro n’òkè ya iji buru àmà ya, nke e mechiri emechi ruo n’oge ọgwụgwụ, mgbe a ga-ekwusa ozi mmụọ-ozi mbụ nye ụwa anyị. Ihe ndị a dị oke mkpa n’enweghị njedebe n’ụbọchị ndị ikpeazụ a; ma ebe a ga-‘asachapụ ọtụtụ, mee ka ha dị ọcha, nwalee ha,’ ‘ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta.’ Lee ka nke a si bụrụ eziokwu! Mmehie bụ mmebi iwu Chineke; ndị ahụ na-agaghị anabata ìhè banyere iwu Chineke agaghị aghọta nkwusa nke ozi mmụọ-ozi mbụ, nke abụọ, na nke atọ. Emeghewo akwụkwọ Daniel n’ihe mkpughe e nyere Jọn, ma ọ na-eburu anyị gaa n’ihu ruo n’ihe nkiri ikpeazụ nke akụkọ ụwa a.”

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

> “Ka ụmụnna anyị ga-eburu n’obi na anyị bi n’etiti ihe ize ndụ nke ụbọchị ikpeazụ? Gụọ Mkpughe n’ijikọta ya na Daniel. Kụzie ihe ndị a.” Testimonies to Ministers, 112–115.

Back to Articles