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# The Book of Daniel - Number Nineteen

Akwụkwọ Daniel — Nọmba Iri na Itoolu

The Prophetic Significance of the Word ‘Hour’ in the Book of Daniel

Mkpa Amụma nke Okwu a bụ ‘Elekere’ n’Akwụkwọ Daniel

Author

Jeff Pippenger

Published

December 14, 2023

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The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.

Okwu a, “awa,” nke a na-ahụ naanị n’Agba Ochie n’akwụkwọ Daniel, na-ejikọta mgbe niile na ụdị ikpe ụfọdụ. N’isi nke atọ, ọ na-anọchi anya iwu ụbọchị Sọnde, ebe e mesiri ọkọlọtọ a na-anọchi anya ya site n’aka Shedrak, Mishak, na Abednego ike.

In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.

N’isi nke anọ ọ na-anọchi anya mbata nke ịdọ aka ná ntị nke ozi mmụọ ozi mbụ ahụ n’afọ 1798. Mgbe e jiri ya mee ihe nke ugboro nke abụọ n’isi nke anọ, ọ nọchiri anya mmeghe nke ikpe nyocha ahụ n’ụbọchị Ọktoba 22, 1844. N’isi nke anọ, ojiji abụọ ahụ e ji okwu “awa” mee ihe na-anọchi anya akụkọ ihe mere eme nke ozi ndị mmụọ ozi mbụ na nke abụọ site n’afọ 1798 ruo n’afọ 1844. Akụkọ ihe mere eme ahụ bụ akụkọ nke égbè eluigwe asaa nke Mkpughe iri. Égbè eluigwe asaa ahụ ka ojiji ugboro abụọ ahụ e ji okwu “awa” mee ihe n’isi nke anọ na-anọchi anya, ya mere ọ na-anọchikwa anya akụkọ ihe mere eme nke mmụọ ozi nke atọ site n’afọ 1989 ruo n’iwu Sọnde nke na-abịa n’oge na-adịghị anya.

In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.

N’isi nke ise, okwu ahụ bụ “awa” na-anọchikwa anya iwu Sọnde, ma nkwusi-ike dị n’ebe ahụ dị n’elu njedebe nke alaeze nke isii nke amụma Akwụkwọ Nsọ, bụ United States, dịka e gosipụtara ya n’ụdị site na njedebe nke alaeze mbụ nke amụma Akwụkwọ Nsọ, bụ Babilọn. N’isi nke atọ, nkwusi-ike dị n’elu ọkọlọtọ ahụ n’ime ọkụ ahụ, ma n’isi nke ise nkwusi-ike dị n’elu ọdịnihu Belshaza na ikpe pụrụ iche nke ya, ọ bụ ezie na Daniel n’ikpeazụ na-abata n’akụkọ ahụ dịka onye na-anọchi anya ọkọlọtọ ahụ.

At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.

N’iwu Sọnde, a na-anọchi anya “awa” nke nraranye Nebukadneza na ọnwụ Belshaza. “Awa” ahụ, nke a na-anọchi anya ya dị ka mmeghe nke ikpe n’isi nke anọ, na-akọwa mmeghe nke ikpe nyocha n’October 22, 1844, ọ na-akọwakwa mmeghe nke ikpe mmezu n’iwu Sọnde. Ma ọ bụ mmeghe nke akwụkwọ ikpe dị n’ebe nsọ nke eluigwe n’October 22, 1844, ma ọ bụ mmalite nke ikpe Chineke wetara n’ahụ ndị jụrụ nzọpụta, na mbido ikpe mmezu n’iwu Sọnde, a na-anọchi anya ịdọ aka ná ntị banyere nke ọ bụla n’ime ikpe abụọ ahụ na-abịanụ n’Daniel isi nke anọ site n’iji okwu ahụ bụ “awa” mee ihe nke mbụ; a na-anọchikwa anya mmalite nke ọ bụla n’ime ụdị ikpe abụọ ahụ n’eziokwu site n’oge nke abụọ e ji okwu ahụ bụ “awa” mee ihe n’isi nke anọ.

The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.

Nkọwa ụtọasụsụ e ji mara okwu ahụ bụ “awa” dịka Daniel si jiri ya mee ihe, bụ na ọ bụ “polysemy”. Polysemy bụ okwu nwere nkọwa dị iche iche nke a pụrụ ịchịkọta ọnụ n’okpuru otu isiokwu ahụ. Ugboro ise Daniel ji okwu ahụ bụ “awa,” ha niile na-ezo aka n’ikpe, ma nke ọ bụla na-atụle akụkụ dị iche iche nke ma ikpe ntaramahụhụ Chineke, nke a na-akpọ ikpe mmezu Ya, ma ọ bụ ikpe nyocha Chineke ebe Ọ na-ekpebi ndị a ga-azọpụta na ndị a gaghị azọpụta. Ma ọ bụrụ na ọ bụ ikpe nyocha ahụ nke malitere n’October 22, 1844, ma ọ bụ ikpe mmezu ahụ nke na-amalite n’iwu Sunday na-abịa ngwa ngwa, ikpe abụọ ahụ bụ nke na-aga n’ihu n’usoro. Ikpe ntaramahụhụ Chineke, ma ọ bụ ikpe mmezu Ya, na-amalite n’iwu Sunday ma na-arịwanye elu n’usoro, ruo mgbe ọ ga-eru na mmechi oge amara mmadụ na ọrịa ọjọọ asaa ikpeazụ.

Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.

N’isi nke ise nke Daniel ka e ji okwu a bụ “awa” kọwaa ikpe nchịkwa nke Chineke, dịka e gosipụtara ya n’ọnwụ Belshaza, na njedebe nke mba ahụ ọ na-achị.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> N’otu awa ahụ ka mkpịsị aka nke aka mmadụ pụtara, wee dee n’ihu ihe ndọba oriọna n’elu ntụ ọcha nke mgbidi nke obí eze: eze ahụ wee hụ akụkụ aka ahụ nke dere ihe ahụ. Daniel 5:5.

The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.

Ikpé-ekpé ikpe ahụ na-amalite n’iwu ụbọchị Sọnde, nke a na-anọchikwakwa anya ya site n’ịrara ihe oyiyi ọlaedo ahụ nye nke Nebukadneza; ma “awa” ahụ metụtara karịa nnapụta nke ndị Chineke n’ime nsogbu a na-akpata n’iwu ụbọchị Sọnde. Ikpé-ekpé ikpe nke akwụna Taịa, nakwa nke United States, na-amalite n’iwu ụbọchị Sọnde, nke bụ “awa” ahụ nke bụ ihe nnọchianya nke ikpe n’akwụkwọ Daniel.

> And I heard another voice 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Anụkwara m olu ọzọ si n’eluigwe, na-asị, Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa mmehie ya, ka unu ghara ịnatakwa n’ihe otiti ya. N’ihi na mmehie ya eruwo ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Kwụọ ya ụgwọ dịka ọ kwụrụ unu, nyekwakwa ya okpukpu abụọ n’usoro ọrụ ya si dị: n’ime iko ahụ o juputara, juputakwara ya okpukpu abụọ. Otu o siri nye onwe ya otuto, biri ndụ n’ụtọ n’ụba, otu ahụ ka e nyekwa ya ahụhụ na iru uju: n’ihi na ọ na-ekwu n’obi ya, Anọ m ọdụ dịka eze nwanyị, abụghịkwa m nwanyị di ya nwụrụ, ọ dịghịkwa mgbe m ga-ahụ iru uju. N’ihi ya, ihe otiti ya ga-abịa n’otu ụbọchị, ọnwụ, na iru uju, na oké ụnwụ; a ga-ejikwa ọkụ kpọọ ya kpamkpam: n’ihi na Onye-nwe-anyị Chineke nke na-ekpe ya ikpe dị ike. Ndị eze nke ụwa, ndị ha na ya kwara iko ma biri ndụ n’ụtọ n’ụba, ga-akwa ákwá n’ihi ya, bee kwa arịrị n’ihi ya, mgbe ha ga-ahụ anwụrụ ọkụ nke ọku ọ na-ere, Ka ha guzo n’ebe dị anya n’ihi egwu ahụhụ ya, na-asị, Ewoo, ewoo, obodo ukwu ahụ Babịlọn, obodo ahụ dị ike! n’ihi na n’otu awa ka ikpe gị bịarutere. Mkpughe 18:4–10.

The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.

Iwu ụbọchị Ụka n’ime United States, nke bụ mmalite nke ikpe mmezu, nke bụkwa nke na-aga n’ihu nwayọ nwayọ, na-amalite n’“awa” ahụ mgbe a na-akpọ ụmụ Chineke ndị ka nọ na Babilọn ka ha pụta site n’ọkọlọtọ ahụ. Ọ bụ “awa” ahụ ka ikpe na-abịa n’elu “obodo ukwu ahụ, Babilọn.” Ikpe ya, nke okwu ahụ bụ “awa” na-anọchi anya ya, kpuchiri oge ahụ mgbe a na-akpọ ìgwè atụrụ ọzọ nke Chineke ka ha pụta na Babilọn.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Ma n’ụbọchị ahụ, mgbọrọgwụ Jesi ga-adị, nke ga-eguzo dịka ọkọlọtọ nye ndị mmadụ; ndị mba ọzọ ga-achọkwa ya: izuike ya ga-adịkwa ebube. O ga-erukwa n’ụbọchị ahụ, na Onyenwe anyị ga-agbatị aka Ya ọzọ nke ugboro abụọ iji nwetaghachi ndị fọdụrụ n’ime ndị Ya, ndị ga-adịrị, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site na Elam, na site na Shaina, na site na Hamat, na site n’agwaetiti dị n’oké osimiri. Ọ ga-ewulikwa ọkọlọtọ nye mba nile, kpọkọtakwa ndị a chụpụrụ achụpụ nke Izrel, ma chịkọtakwa ndị Juda gbasasịrị site n’akụkụ anọ nke ụwa. Aịzaya 11:10–12.

The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.

Onyenweanyị kpọrọ ndị mmadụ ka ha si na Babilọn pụta n’ọrụ mmegharị nke mmụọ ozi mbụ n’afọ 1844, ma a ga-emegharịkwa mmụọ ozi nke abụọ nke akụkọ ihe mere eme ahụ n’ụbọchị ikpeazụ, mgbe “Onyenweanyị ga-etinye aka ya ọzọ ugboro nke abụọ iweghachite ndị fọdụrụ n’etiti ndị ya.” Ndị fọdụrụ n’etiti ndị ya ọ na-akpọpụta “ọzọ,” abụghị ọkọlọtọ ahụ, n’ihi na ọkọlọtọ ahụ bụ “mgbọrọgwụ Jesi,” nke guzoro dịka “ọkọlọtọ” onye “ndị mba ọzọ na-achọ.” Ugboro nke abụọ, Chineke ga-akpọpụta mba dị iche iche ka ha si na Babilọn pụta.

He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.

Ọ ga-eme nke a site n’ịkpọkọta mbụ “ndị a chụpụrụ achụpụ nke Izrel,” ndị bụ “ndị gbasasịrị nke Juda,” ndị na-abịa “site n’akụkụ anọ nke ụwa,” mgbe a kpọkọtara ha ọnụ na njedebe nke ụbọchị atọ na ọkara nke ịdina nwụrụ anwụ n’okporo ámá nke Mkpughe isi nke iri na otu, nke na-agafe ndagwurugwu Ezikiel nke ọkpụkpụ nwụrụ anwụ na akọrọ.

The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.

“Oge” ahụ ikpe mmezu na-amalite megide “Babilọn,” bụ “obodo ukwu” ahụ, bụ otu “oge” ahụ nke “nnukwu ala ọma jijiji” nke Mkpughe iri na otu. Ikpe mmezu nke Chineke na-amalite n’“oge” ahụ, n’ihi na n’isi nke iri na otu nke Mkpughe, e nwere puku asaa a na-egbu n’“oge” nke ala ọma jijiji ahụ. E gosipụtara puku asaa ahụ site n’aka “ndị ikom kachasị ike” nke Nebukadneza, ndị nwụrụ mgbe ha na-atụba Shedrak, Mishak na Abednego n’ime ọkụ ahụ e mere ka ọ dị ọkụ “ugboro asaa” karịa nkịtị. N’oge Mgbanwe ọchịchị nke France, “puku asaa” ahụ nọchiri anya ndị eze na ndị ọchịchị France, ma ọ bụ ndị ikom ya dị ike. Ọ bụghị naanị Belshaza ka e gburu n’isi nke ise, kama e bibikwara agha ya. “Oge” iwu ụbọchị Sọnde ahụ na-amalite mkpagbu ahụ nke a nọchiri anya ya site n’itụba ndị Chineke n’ime ọkụ ahụ, ma ọ na-akọwakwa mmalite nke ikpe mmezu nke Chineke megide obodo ukwu ahụ, bụ Babilọn.

It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.

Ọ bụkwa “awa” nke nnukwu ala ọma jijiji ahụ dị na Nkpughe isi nke iri na otu, mgbe e buliri ọkpụkpụ ndị mbụ nwụrụ anwụ, ndị anụ ọhịa ahụ si n’olulu na-enweghị nsọtụ gburu n’okporo ámá, elu gaa n’eluigwe dịka ọkọlọtọ. N’ebe ahụ kwa, ọ bụ otu “awa” ahụ ka a na-afụ Ahụhụ nke atọ, nke bụkwa opi nke asaa. Opi nke asaa bụ Ahụhụ nke atọ, ebumnuche nke opi ikpeazụ ahụ nke Ahụhụ abụghị naanị iweta ikpe n’elu ndị na-amanye ofufe ụbọchị Ụka, kama ọ bụkwa ime ka mba dị iche iche wee were iwe. Ahụhụ nke atọ, opi nke asaa, na ime ka mba dị iche iche were iwe, bụcha ihe nnọchianya ndị na-ekwu maka ọrụ amụma nke Islam, ma e debere ha niile n’ime “awa” nke nnukwu ala ọma jijiji ahụ.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.

> Ha nụrụ nnukwu olu sitere n’eluigwe na-asị ha, Rigonu n’ebe a. Ha wee rigoo n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. N’otu awa ahụ kwa, nnukwu ala ọma jijiji mere, otu ụzọ n’iri nke obodo ahụ wee daa, e wee gbuo mmadụ puku asaa n’ala ọma jijiji ahụ: ndị fọdụrụ wee tụọ egwu, wee nye Chineke nke eluigwe otuto. Ahụhụ nke abụọ agafewo; ma, lee, ahụhụ nke atọ na-abịa ọsọ ọsọ. Mụọ-ozi nke asaa wee kpọọ opi; e wee nwee nnukwu olu dị iche iche n’eluigwe, na-asị, Alaeze nile nke ụwa a aghọwo alaeze nke Onyenwe anyị, na nke Kraịst ya; ọ ga-achịkwa ruo mgbe ebighị ebi, e, ruo mgbe ebighị ebi. Ndi okenye iri abụọ na anọ ahụ, ndị nọ ọdụ n’ihu Chineke n’oche ha, wee daa n’ihu ha ala, wee kpọọ isiala nye Chineke, Na-asị, Anyị na-ekele gị, O Onyenwe Chineke, Onye Pụrụ Ime Ihe Niile, onye dị, onye dịrịkwa adị, onye na-abịa; n’ihi na i werela nnukwu ike gị, wee malite ịchị. Mba nile wee were iwe, iwe gị abịawo kwa, na oge nke ndị nwụrụ anwụ, ka e wee kpee ha ikpe, nakwa ka i nye ndị ohu gị, bụ ndị amụma, na ndị nsọ, na ndị na-atụ egwu aha gị, nta na ukwu, ụgwọ ọrụ; nakwa ka i bibie ndị na-ebibi ụwa. Mkpughe 11:12–18.

Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.

Ọkpụkpụ ndị nwụrụ anwụ nke Ezekiel na-arịgo “eluigwe n’ime igwe ojii; ndị iro ha” wee hụ “ha” n’“oge” ahụ a malitere ịkpọ egwú Nebukadneza, nwanyị akwụna nke Taịa amalite ịbụ abụ, ma Izrel nke dapụrụ n’okwukwe amalite ịgba egwú. Izrel nke dapụrụ n’okwukwe na-anọchite anya onye-amụma ụgha, eze Nebukadneza bụ dragọn ahụ, nwanyị akwụna nke Taịa bụkwa anụ ọhịa ahụ. E sere ịgba egwú ahụ onyinyo site n’aka ndị amụma Bel na ndị amụma nke ọhịa nsọ n’akụkọ Ịlaịja. E mekwara ka a hụ ya n’ịgba egwú Salome, ada Herodias. Bel bụ chi nwoke ụgha, Ashtaroth bụkwa ndị amụma nke ọhịa nsọ, nke bụ chi nwanyị. Ha abụọ ọnụ na-anọchite anya njikọta nke ụka (nwanyị ahụ) na ọchịchị (nwoke ahụ). Ha abụọ ọnụ na-anọchitekwa anya onye-amụma ụgha nke United States. Salome na-egosi na onye-amụma ụgha bụ ada Rom, onye oyiyi ya bụ njikọta nke ụka na ọchịchị na United States.

> Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.

> N’ihi ya, n’oge ahụ ụfọdụ ndị Kaldea bịara nso, wee boo ndị Juu ebubo. Ha kwuru sị eze Nebukadneza, Eze, dịrị ndụ ruo mgbe ebighị ebi. Gị, eze, enyewo iwu, na onye ọbụla nke ga-anụ ụda opi, ọjà, ụbọ akwara, sakbut, saltiri, na dulcimer, na ụdị egwú nile, ga-ada n’ala kpọọ isiala nye onyinyo ọlaedo ahụ: Ma onye ọbụla nke na-agaghị ada n’ala kpọọkwa isiala, a ga-atụba ya n’etiti ọkụ nke ite-ọkụ na-ere ere. E nwere ụfọdụ ndị Juu ndị ị họpụtara n’ọrụ nke ógbè Babilọn, Shedrak, Mishak, na Abednego; ndị ikom ndị a, eze, elegharawo gị anya: ha anaghị efe chi gị dị iche iche, ha adịghịkwa akpọ isiala nye onyinyo ọlaedo ahụ nke ị guzobere. Daniel 3:8–12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

N’ime “awa” ahụ, ndị iro Shedrak, Mishak na Abednego hụrụ na ha jụrụ akara nke anụ ọhịa ahụ, ma ha wee rịọ eze ahụ ka o mezuo ikpe ahụ e kenyere. N’ime “awa” ahụ, iwu Sọnde, nke bụ ịma jijiji ahụ nke na-abịa ihu anụ ọhịa nke ụwa (ala ọma jijiji), ọnụma na iwe Nebukadneza na-apụta ìhè.

> Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.

> Mgbe ahụ, Nebukadneza, n’ịtụ egwu na iwe ya, nyere iwu ka a kpọta Shedrak, Mishak, na Abednego. Mgbe ahụ, a kpọtara ndị ikom a n’ihu eze. Daniel 3:13.

The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.

Mmegbu a na-eme megide ndị àmà abụọ nke Chineke (Shadrak, Mishak na Abednego), ka a na-eme mgbe ha jụrụ ịkpọ isi ala, ma ọ bụ dịka Mkpughe isi iri na otu si kọwaa ya—ha guzooro n’elu ụkwụ ha.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzo ọtọ n’ụkwụ ha; nnukwu egwu dakwasịrị ndị ahụ hụrụ ha. Ha wee nụ nnukwu olu sitere n’eluigwe na-asị ha, Rịgoni bia n’ebe a. Ha wee rigoro n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. Mkpughe 11:11, 12.

Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.

N’ịjụ ikpere ala, ha na-eguzo n’ụkwụ ha dịka usuu ike nke Ezekiel. Ha na-eguzo mgbe ha natara ma mesịa kpọsaa ozi nke ịka akara nke na-emegide iwulite njikọ nke ụka na ọchịchị na United States, ma dọọ aka ná ntị banyere iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya, ma kọwaa na ikpe mmegwara nke Chineke na-achọ imezu ugbu a site n’aka Islam nke Ahụhụ nke atọ. A na-anọchi anya ozi Mkpu Etiti Abalị ahụ site na “ihe nzuzo” ahụ nke e kpugheere Daniel n’isi nke abụọ, ma mgbe ndị Chineke nke ụbọchị ikpeazụ biri n’ime “eziokwu” ahụ, a pụghị ma agaghị enwe ike ime ka ha maa jijiji site n’ala ọma jijiji nke dị nnọọ nso.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Ọrụ a na Battle Creek dị n’otu ụdị ahụkwa. Ndị ndu n’ụlọ ọgwụ mgbake ahụ esorola ndị na-ekweghị ekwe gwakọta onwe ha, na-ekwe ka ha sonyere n’ụlọ nzukọ ha, n’ogo ụfọdụ; ma ọ dị ka ịga ọrụ ka anya ha mechiri emechi. Ha enweghị nghọta iji hụ ihe ga-adakwasị anyị n’oge ọ bụla. E nwere mmụọ nke ịda mba n’obi, nke agha na ịwụfu ọbara, mmụọ ahụ ga-arịkwa elu ruo n’isi njedebe nke oge. Ozugbo e mesịrị ka a ga-akàrà ndị nke Chineke n’egedege ihu ha—ọ bụghị akara ma ọ bụ mbaàmà ọ bụla a pụrụ ịhụ anya, kama ịbụ ịtọkwasị onwe ha n’eziokwu, ma n’uche ma na mmụọ, ka a ghara ime ka ha pụọ n’ebe ahụ—ozugbo a kpọchara ndị nke Chineke akara ma dozie ha maka ịma jijiji ahụ, ọ ga-abịa. N’eziokwu, ọ malitelarị ugbu a. Ikpe Chineke dị ugbu a n’elu ala, iji nye anyị ịdọ aka ná ntị, ka anyị wee mara ihe na-abịa.” Manuscript Releases, volume 10, 252.

The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.

Ịkachi ahụ na-anọchi anya akara nke mmadụ apụghị ịhụ na mbụ, ma emesịa mmadụ nile ahụ ya. Mgbe ndị nke Chineke nabatara ozi nke Mkpu Etiti Abalị, nke e jiri “ihe nzuzo” ahụ nke e kpugheere Daniel n’isi nke abụọ nọchite anya ya, ha anabatala “ihe nzuzo” nke oyiyi nke anụ ọhịa ahụ nke na-eduba n’akara nke anụ ọhịa ahụ, nke na-eweta ikpe Chineke, nke a na-emezu site n’aka Islam. Nke a na-eme n’oge mmụọ nke ịda mba n’obi, nke agha na ịkwafu ọbara na-abawanye. Oge ahụ bụ ugbu a. Ọ na-eme mgbe ndị ndu nke Adventism enweghị ike ịhụ ụzọ n’ihi ìsì nke Laodicea. N’oge usoro ịkachi ahụ, nke a na-emecha na Mkpu Etiti Abalị, a na-atụnye akara ahụ n’egedege ihu ndị amamihe na-amaghị nwoke, ma a naghị ahụ ya anya. Shedrak, Mishak na Abednego na-anọchi anya ndị ahụ bụ́ ndị edobeworo onwe ha n’eziokwu, dịka e gosiri ya site na mkparịta ụka ha na Nebukadneza.

> Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.

> Nebukadneza kwuputara ma sị ha, Ọ̀ bụ eziokwu, unu Shedrak, Mishak, na Abednego, na unu adịghị efe chi m, maọbụ kpọọ isiala nye oyiyi ọlaedo ahụ nke m guzobere? Ugbu a, ọ bụrụ na unu dị njikere na mgbe ọ bụla unu nụrụ ụda opi, ọjà, ubo akwara, sakbut, abụ akwara, na dulcimer, na ụdị egwú nile, unu ada n’ala ma kpọọ isiala nye oyiyi ahụ nke m mere; ọ dị mma: ma ọ bụrụ na unu akpọghị isiala, a ga-atụba unu n’otu awa ahụ n’etiti ọkụ ọkụ na-enwu enwu; ònye kwa bụ Chineke ahụ nke ga-anapụta unu n’aka m? Shedrak, Mishak, na Abednego zara ma sị eze, O Nebukadneza, anyị enweghị mkpa ịza gị okwu n’ihe a. Ọ bụrụ na ọ dị otu a, Chineke anyị onye anyị na-efe nwere ike ịnapụta anyị n’ime ọkụ ọkụ na-enwu enwu ahụ, ọ ga-anapụtakwa anyị n’aka gị, O eze. Ma ọ bụrụgodị na ọ bụghị otu a, ka a mara gị, O eze, na anyị agaghị efe chi gị, maọbụ kpọọ isiala nye oyiyi ọlaedo ahụ nke i guzobere. Daniel 3:14–18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Mgbe nke a gasịrị, ndị nso atọ ahụ ga-egosipụta akara nke Chineke nke a pụrụ ịhụ anya. Naanị ndị mbụ nwere akara ahụ n’ime ha nke a na-apụghị ịhụ anya ka a ga-etinye n’igosipụta akara nke Chineke n’oge ọ ghaghị ịbụ nke a na-ahụ anya.

> Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.

> Mgbe ahụ Nebukadneza jupụtara n’oke iwe, ọdịdị ihu ya wee gbanwee megide Shedrak, Mishak, na Abednego; ya mere o kwuru, nye iwu ka a kpoo ọkụ ahụ okpukpu asaa karịa ka a na-akpọ ya ọkụ. O nyekwara ndị dike kachasị ike nọ n’ime ndị agha ya iwu ka ha kee Shedrak, Mishak, na Abednego agbụ, tụba ha n’ime ọkụ ahụ na-enwu enwu. Mgbe ahụ e ji uwe mwụda ha, uwe ukwu ha, okpu ha, na uwe ha ndị ọzọ kee ndị ikom ndị a agbụ, tụba ha n’etiti ọkụ ahụ na-enwu enwu. Ya mere, n’ihi na iwu eze ahụ siri ike, ma ọkụ ahụ dị oke ọkụ, ire ọkụ ahụ gburu ndị ikom ahụ buliri Shedrak, Mishak, na Abednego. Ndị ikom atọ a, bụ Shedrak, Mishak, na Abednego, dara n’etiti ọkụ ahụ na-enwu enwu, ebe e ji agbụ kee ha. Mgbe ahụ Nebukadneza eze tụrụ n’anya nke ukwuu, bilie ngwa ngwa, kwuo, sị ndị ndụmọdụ ya, Ọ̀ bụghị ndị ikom atọ ka anyị tụbara, ebe e ji agbụ kee ha, n’etiti ọkụ ahụ? Ha zara, sị eze, Nke ahụ bụ eziokwu, eze. Ọ zara, sị, Lee, ahụrụ m ndị ikom anọ, agbụ ha atọpụla, ha na-ejegharị n’etiti ọkụ ahụ, ọ dịghịkwa ihe ọjọọ mere ha; ọdịdị nke onye nke anọ ahụ dị ka Ọkpara Chineke. Daniel 3:19–25.

The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.

Ndị àmà abụọ ahụ, ndị Shadrach, Meshach na Abednego nọchiri anya ha, a ga-ebuli ha elu dị ka ọkọlọtọ, mgbe ahụ ka a ga-ahụkwa akara ahụ.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> “Ọrụ nke Mmụọ Nsọ bụ ime ka ụwa kwenye banyere mmehie, banyere ezi omume, na banyere ikpe. A pụrụ naanị ịdọ ụwa aka ná ntị site n’ịhụ ndị kwere eziokwu ahụ ka e doro ha nsọ site n’eziokwu ahụ, ka ha na-eme ihe dabere n’ụkpụrụ dị elu ma dị nsọ, na-egosi n’ụzọ dị elu ma bulie elu, ahịrị nkewa dị n’etiti ndị na-edebe iwu Chineke, na ndị na-azọpịa ha n’okpuru ụkwụ ha. Idoro nsọ nke Mmụọ ahụ na-egosi nke ọma ọdịiche dị n’etiti ndị nwere akara Chineke, na ndị na-edebe ụbọchị izu ike ụgha. Mgbe ule ahụ bịara, a ga-egosi nke ọma ihe akara nke anụ ọhịa ahụ bụ. Ọ bụ idebe Sunday. Ndị ahụ, mgbe ha nụsịrị eziokwu ahụ, ma nọgide na-ewere ụbọchị a dịka ụbọchị dị nsọ, na-eburu akara aka nke nwoke mmehie ahụ, onye chere ịgbanwe oge na iwu. Bible Training School, December 1, 1903.”

At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.

N’oge iwu Sọnde ahụ ga-abịa, United States ga-atụgharị gaa na United Nations iji mezuo ọrụ amụma ya. Ọ ga-eduhie ụwa site n’ọrụ ebube ndị ahụ ọ na-eme, dịka e si nọchite ya anya n’ịgba egwú Salome. Ka ọ na-agba egwú aghụghọ ya, akwụna nke Taịa ga na-abụ abụ ya, ndị otu egwu Nebukadneza ga-akpọkwa ụda ahụ. United States na-ebute ụzọ n’ịmanye ụwa ka ọ nabata abụ ahụ, ma kpọọ isi ala n’ihu oyiyi ahụ.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> M wee hụ anụ ọhịa ọzọ ka o si n’ala na-apụta; o nwekwara mpi abụọ dịka nwa atụrụ, ma ọ na-ekwu okwu dịka dragọn. Ọ na-eji ikike niile nke anụ ọhịa mbụ ahụ eme ihe n’ihu ya, ma na-eme ka ụwa na ndị bi n’ime ya fee anụ ọhịa mbụ ahụ ofufe, onye e gwọrọ ọnya ọnwụ ya. Ọ na-arụkwa nnukwu ihe ịtụnanya, nke mere na ọ na-eme ka ọkụ si n’eluigwe daa n’ụwa n’ihu mmadụ, ma jiri ọrụ ebube ndị ahụ o nwere ike ime n’ihu anụ ọhịa ahụ duhie ndị bi n’ụwa, na-agwa ndị bi n’ụwa ka ha meere anụ ọhịa ahụ oyiyi, onye e ji mma-agha merụọ ahụ́, ma dị ndụ. O nwekwara ike inye oyiyi nke anụ ọhịa ahụ ndụ, ka oyiyi nke anụ ọhịa ahụ wee kwuo okwu, ma meekwa ka e gbuo ndị niile na-agaghị efe oyiyi nke anụ ọhịa ahụ ofufe. Ọ na-emekwa ka mmadụ niile, ndị nta na ndị ukwu, ndị ọgaranya na ndị ogbenye, ndị nweere onwe ha na ndị ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha: ka mmadụ ọ bụla ghara ịzụ ma ọ bụ ire ere, ma e wezụga onye nwere akara ahụ, ma ọ bụ aha anụ ọhịa ahụ, ma ọ bụ ọnụ ọgụgụ aha ya. N’ebe a ka amamihe dị. Ka onye nwere nghọta gụọ ọnụ ọgụgụ anụ ọhịa ahụ: n’ihi na ọ bụ ọnụ ọgụgụ nke mmadụ; ọnụ ọgụgụ ya bụ narị isii na iri isii na isii. Mkpughe 13:11–18.

Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.

Ijipt n’ụbọchị ikpeazụ na-anọchi anya ụwa (nke Mba Ndị Jikọrọ Ọnụ na-achị mgbe ahụ), ma e kwupụtawo “Ahụhụ” (akara nke Islam) megide ndị ahụ (United States) na-agakwuru Ijipt ịchọ enyemaka. Mgbe a tụbara ndị ikom atọ ndị kwesiri nsọpụrụ ahụ n’ọkụ ọkụ ma ha aghọọ ọkọlọtọ nye ụwa, ọkụ ahụ abụghị n’ezie ọkụ Nebukadneza.

> Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.

> Ahuhu gādịrị ndị na-arịdata Ijipt ịchọ enyemaka; ndị na-adabere n’ịnyịnya, na-atụkwasịkwa obi n’ụgbọ agha, n’ihi na ha dị ọtụtụ; nakwa n’ndị na-agba ịnyịnya, n’ihi na ha dị ike nke ukwuu; ma ha elekwasịghị anya n’ebe Onye Nsọ nke Izrel nọ, ha achọghịkwa Jehova! Ma Ya onwe ya nwekwara amamihe, ọ ga-ewetakwa ihe ọjọọ, ọ gaghịkwa akpọghachi okwu Ya azụ: kama Ọ ga-ebili imegide ụlọ ndị na-eme ihe ọjọọ, na imegide enyemaka nke ndị na-arụ ajọ omume. Ugbu a, ndị Ijipt bụ mmadụ, ọ bụghị Chineke; ịnyịnya ha bụ anụ ahụ, ọ bụghịkwa mmụọ. Mgbe Jehova ga-agbatị aka Ya, ma onye na-enyere aka ga-ada, ma onye a na-enyere aka ga-ada kwa; ha niile ga-alakwa n’iyi ọnụ. N’ihi na otu a ka Jehova gwara m, Dị ka ọdụm na nwa ọdụm na-ebigbọ n’elu anụ ọ jidere, mgbe a kpọrọ ìgwè ndị ọzụzụ atụrụ ka ha bịa imegide ya, ọ gaghị atụ egwu olu ha, ọ gaghịkwa wedata onwe ya n’ihi mkpọtụ ha: otu a ka Jehova nke usuu ndị agha ga-esi gbadata ịlụ ọgụ n’ihi ugwu Zaịọn na n’ihi ugwu nta ya. Dị ka nnụnụ na-efe efe, otu a ka Jehova nke usuu ndị agha ga-esi chebe Jerusalem; na-echebekwa ya, Ọ ga-anapụta ya; na-agabigakwa, Ọ ga-echekwa ya. Laghachinu n’ebe Onye ahụ unu ndị Izrel nupụụrụ isi nke ukwuu nọ. N’ihi na n’ụbọchị ahụ, onye ọ bụla ga-atụfu arụsị ọlaọcha ya, na arụsị ọlaedo ya, nke aka unu onwe unu meere unu ka ọ bụrụ mmehie. Mgbe ahụ, Asiria ga-ada site n’mma agha, ọ bụghị nke dike; mma agha, ọ bụghị nke onye nkịtị, ga-eripịa ya: ma ọ ga-agbapụ n’ihu mma agha, ụmụ okorobịa ya ga-ada mbà n’obi. Ọ ga-agafekwa gaa n’ebe mgbaba ya siri ike n’ihi egwu, ndị-isi ya ga-atụkwa egwu ọkọlọtọ ahụ, ka Jehova kwuru, Onye ọkụ Ya dị na Zaịọn, na ite-ọkụ Ya dị na Jerusalem. Aịsaịa 31:1–9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

Jeruselem bụ ite-ọkụ nke ụwa ga-ele anya na ya, ha ga-ahụkwa ndị ikom anọ ka ha na-ejegharị n’ime ya.

> Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.

> Mgbe ahụ, Nebukadneza bịarutere nso n’ọnụ ọkụ ahụ na-ere ere nke ukwuu, o wee kwuo sị, Shedrak, Mishak, na Abednego, unu ndị ohu nke Chineke Onye Kachasị Elu, pụtanụ, bịanụ ebe a. Mgbe ahụ, Shedrak, Mishak, na Abednego si n’etiti ọkụ ahụ pụta. Ndị isi ala, ndị ọchịchị, ndị ndú agha, na ndị ndụmọdụ eze, ebe ha zukọtara ọnụ, hụrụ ndị ikom ndị a, bụ́ ndị ọkụ ahụ na-enweghị ike n’ahụ́ ha; ọ dịghịkwa otu ntutu isi n’isi ha kpọrọ ọkụ, uwe ha agbanweghịkwa, isi ísì ọkụ agafeghịkwa n’ahụ́ ha. Mgbe ahụ, Nebukadneza kwuru sị, Ngọzi dịrị Chineke nke Shedrak, Mishak, na Abednego, onye zitere mmụọ ozi Ya, ma napụta ndị ohu Ya ndị tụkwasịrị Ya obi, bụ́ ndị gbanwere okwu eze, ma were ahụ ha nye, ka ha ghara ife ma ọ bụ kpọọ isiala nye chi ọ bụla, ma e wezụga Chineke nke ha. Daniel 3:26–28.

Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.

Nebukadneza mesịrị mee iwu ọzọ. Iwu ahụ na-anọchi anya iwu ikpeazụ n’ụbọchị ikpeazụ. Ọ na-ewepụta iwu ọnwụ, nke, n’ọgwụgwụ mgbalị ya na-esighị ike ime ka Chineke nke eluigwe bụrụ onye a na-ebuli elu, bụ n’eziokwu ihe nnọchianya amụma nke iwu ọnwụ n’ọgwụgwụ ụwa. Nebukadneza, n’ịbụ onye na-anọchi anya eze n’ọgwụgwụ ụwa, bụ ihe nnọchianya nke ndị eze iri nke dragọn ahụ, ndị na nwanyị akwụna nke Rom na-akwa iko. Iwu na-esote n’usoro amụma ahụ bụ iwu ọnwụ, ma ọbụna n’agbanyeghị na Nebukadneza na-eme mkpọsa maka oge ya, n’eziokwu ọ na-anọchi anya iwu ikpeazụ nke njikọ okpukpu atọ ahụ n’ụbọchị ikpeazụ. Iwu ahụ bụ iwu ọnwụ a na-etinye n’ọrụ mgbe oge amara mechiri, ma a naghị arụpụta ya megide ndị nke Chineke.

> Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.

> N’ihi nke a ka m ji nye iwu, na onye ọ bụla n’etiti ndị niile, mba niile, na asụsụ niile, nke ga-ekwu ihe ọ bụla na-ezighị ezi megide Chineke nke Shedrak, Mishak, na Abednego, a ga-egbutu ya iberibe, a ga-emekwa ụlọ ya ka ọ bụrụ ebe a na-atụ ahịhịa nsị: n’ihi na ọ dịghị Chineke ọzọ nke pụrụ ịzọpụta n’ụdị a. Mgbe ahụ eze mere ka Shedrak, Mishak, na Abednego bulie n’ọkwa n’ógbè Babilọn. Daniel 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

Ugbu a, anyị edebanyela ihe zuru ezu sitere n’isi atọ mbụ nke Daniel iji malite ilebara isi nke anọ na nke ise anya, ndị a na-achịkwa site n’ụkpụrụ amụma nke “ikwughachi na ịgbasawanye”. Isi nke anọ nke Daniel na-akọwapụta 1798 na mmalite nke anụ ọhịa nke ụwa, isi nke ise nke Daniel na-akọwapụtakwa iwu Ụka, na njedebe nke anụ ọhịa nke ụwa ka ọ na-ekwu okwu dịka dragọn. A ga-ejikọta isi abụọ a “ahịrị n’elu ahịrị” na isi atọ mbụ iji wulite n’elu usoro nke ozi ndị mmụọ ozi atọ. N’ihi eziokwu a, anyị ga-ebu ụzọ jiri nlezianya kọwaa ụkpụrụ nke “ahịrị n’elu ahịrị”.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esonụ.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “E nyere Belshaza ọtụtụ ohere iji mara ma mezuo uche Chineke. Ọ hụwo nna nna ya, Nebukadneza, ka a chụpụrụ n’ọha mmadụ. Ọ hụwo ka Onye nyere ya ọgụgụ isi ahụ, nke eze ahụ juputara n’ịnya isi banyere ya, napụrụ ya ya. Ọ hụwo ka a chụpụrụ eze ahụ n’alaeze ya, mee ya onye ibe anụ ọhịa nke ubi. Ma ịhụnanya Belshaza nwere n’egwuregwu na n’ito onwe ya mere ka ihe mmụta ndị ahụ, nke o kwesịghị ichefu mgbe ọ bụla, si n’obi ya laa; ọ we mekwaa mmehie ndị yiri nke wetara Nebukadneza ikpe pụrụ iche. O mefusịrị ohere ndị e ji amara nye ya, leghara iji ohere ndị dị ya nso anya iji mata eziokwu. ‘Gịnị ka m ga-eme ka a zọpụta m?’ bụ ajụjụ nke eze ukwu ma onye nzuzu ahụ ji nleghara anya gafee.” Bible Echo, April 25, 1898.

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