Article

# The Book of Daniel - Number One-Hundred and Seventy-Eight

Akwụkwọ Daniel—Nọmba Otu Narị na Iri Asaa na Asatọ

Prophetic Parallels: The Unfolding of Daniel 11 in the Last Days

Mmekọrịta Ndị Amụma: Mmeghe nke Daniel 11 n’Ụbọchị Ikpeazụazụ

Author

Jeff Pippenger

Published

April 8, 2024

Formats

PDF
Word
Song MP3

Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.

Amaokwu nke iri na isii ruo nke iri na itoolu nke Daniel isi nke iri na otu na-anọchi anya akụkọ ihe mere eme nke na-amalite na iwu Sọnde nke na-abịanụ n’oge na-adịghị anya na United States, ruo mgbe Maịkel ga-ebili, ma oge amara mmadụ emechie. Ya mere, ọ na-anọchikwa anya akụkọ ihe mere eme nke amaokwu nke iri anọ na otu ruo amaokwu nke iri anọ na ise nke otu isi ahụ.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.

> Ma onye nke na-abịa imegide ya ga-eme dị ka uche nke aka ya si dị, ọ dịghịkwa onye ọbụla ga-eguzo n’ihu ya: ọ ga-eguzokwa n’ala ahụ dị ebube, nke a ga-eji aka ya mebie. Ọ ga-atụkwasịkwa ihu ya ịbanye n’ike nke alaeze ya dum, ya na ndị ezi omume so ya; otu a ka ọ ga-eme: ọ ga-enyekwa ya nwaanyị ada nke ụmụnwaanyị, iji mebie ya: ma ọ gaghị-eguzo n’akụkụ ya, ọ gaghị-abụkwa nke ya. Mgbe nke a gasịrị, ọ ga-atụgharị ihu ya gaa n’agwaetiti dị iche iche, ọ ga-ewerekwa ọtụtụ: ma otu onye-isi, n’ihi onwe ya, ga-eme ka nkọcha nke ọ na-akọcha kwụsị; na-enweghị nkọcha nke aka ya, ọ ga-eme ka ọ laghachikwute ya. Mgbe ahụ ọ ga-atụgharị ihu ya n’ebe ebe ewusiri ike nke ala nke aka ya dị: ma ọ ga-asụ ngọngọ daa, a gaghịkwa ahụ ya ọzọ. Daniel 11:16–19.

When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.

Mgbe Nwanyị White kwuchara banyere mmezu ikpeazụ nke Daniel isi nke iri na otu, o kwuru na “a ga-emeghachi ọtụtụ akụkọ ihe mere eme nke e mezuruwo n’amụma a.” Amaokwu iri anọ na otu ruo iri anọ na ise na-emeghachi akụkọ ihe mere eme amụma nke amaokwu ndị a. E mezuru amaokwu ndị ahụ mgbe Rom ndị ọgọ mmụọ jidere ọchịchị nke ụwa site n’ibu ụzọ merie mpaghara ala atọ.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Ọ bụ ezie na Ijipt apụghị iguzo n’ihu Antiochus, eze nke ugwu, Antiochus apụghịkwa iguzo n’ihu ndị Rom, ndị bịara ugbu a ibuso ya agha. Alaeze ọ bụla enwekwaghị ike iguzogide ike a na-ebili elu. E meriri Siria, ma tinye ya n’alaeze ukwu Rom, mgbe Pompey, BC 65, napụrụ Antiochus Asiaticus ihe onwunwe ya, ma wedata Siria ka ọ bụrụ ógbè Rom.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “A ga-ekwukwa na otu ike ahụ ga-eguzo n’Ala Nsọ, ma kpochapụ ya. Rome sonyere ndị nke Chineke, ndị Juu, site n’ọgbụgba-ndụ, n’afọ BC 162, site n’ụbọchị a ka o ji nweta ọnọdụ pụtara ìhè n’ime kalenda amụma. Ma, o nwetaghị ikike ọchịchị n’elu Judia site n’emeri ya n’ezi agha ruo BC 63; ma mgbe ahụ, n’ụzọ dị otu a.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Mgbe Pompey si n’ije agha ya megide Mithridates, eze Pontus, lọta, ndị na-asọ mpi abụọ, Hyrcanus na Aristobulus, nọ na-agbasi mbọ ike maka okpueze Judia. E wetara okwu ha n’ihu Pompey, onye chọpụtara ngwa ngwa ajọ omume dị n’ihe Aristobulus na-azọrọ, ma ọ chọsiri ike ịkwụsị ikpe n’okwu ahụ ruo mgbe njem agha ya ọ gụsiri agụụ ike ime n’ime Arabia gasịrị, na-ekwe nkwa na mgbe ahụ ọ ga-alọghachi doziekwa ihe ha dị ka o ga-adị ya n’anya bụrụ ihe ziri ezi na ihe kwesiri ekwesi. Aristobulus, ebe o ghọtachara ezi echiche Pompey, mere ngwa laghachi Judia, kwadebe ndị ọ na-achị ngwa agha, ma jikere maka nchebe siri ike, kpebisie ike, n’agbanyeghị ihe ize ndụ ọ bụla, idobe okpueze ahụ, nke ọ hụrụ n’ihu na a ga-ekpe ya nye onye ọzọ. Pompey soro onye gbara ọsọ ahụ nso nso. Ka ọ na-abịarukwu Jerusalem nso, Aristobulus, ebe ọ malitere ichegharị banyere ụzọ o si mee, pụtara izute ya, ma gbalịa idozi okwu ahụ site n’ikwe nkwa nnupu isi zuru ezu na nnukwu ego. Pompey, ebe ọ nabatara onyinye a, zigara Gabinius, onyeisi otu ndị agha, ka ọ gaa nata ego ahụ. Ma mgbe onye isi agha ahụ rutere Jerusalem, ọ hụrụ na e mechiri ọnụ ụzọ ámá ya megide ya, a gwakwara ya site n’elu mgbidi ahụ na obodo ahụ agaghị eguzo n’ọgbụgba ndụ ahụ.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, ka a ghara ịghọgbu ya n’ụzọ dị otu a n’enweghị ntaramahụhụ, tinyere Aristobulus, onye ọ nọgidere jide n’aka ya, n’agbụ ígwè, ma ozugbo wee jiri ndị agha ya nile gawa ịlụso Jerusalem ọgụ. Ndị na-akwado Aristobulus kwadoro ịgbachitere ebe ahụ; ndị nke Hyrcanus, ka e mepee ọnụ ụzọ ámá. Ebe ndị nke ikpeazụ ahụ bụ ndị ka ọtụtụ, ma meriekwa, e nyere Pompey ohere ịbanye n’obodo ahụ n’enweghị mgbochi. N’ihi nke a, ndị na-eso Aristobulus laghachiri n’ugwu ụlọ nsọ ahụ, ebe ha kpebisiri ike nke ọma ịgbachitere ebe ahụ dịka Pompey kpebisiri ike isi merie ya. Ná ngwụsị ọnwa atọ, e mere oghere n’ime mgbidi ahụ nke zuru iji wakpo ya, a we were mma agha were jide ebe ahụ. N’ogbugbu dị egwu nke sochirinụ, e gburu mmadụ puku iri na abụọ. Ọ bụ ihe mwute n’anya, ka onye odeakụkọ ihe mere eme ahụ na-ekwu, ịhụ ndị nchụàjà, bụ ndị nọ n’oge ahụ n’ọrụ ife Chineke, ka ha jiri aka dị jụụ na ebumnobi siri ike na-aga n’ihu n’ọrụ ha na-emebu, dị ka a ga-asị na ha amaghị ọgbaaghara ike ahụ, n’agbanyeghị na n’akụkụ ha nile, e nyere ndị enyi ha ka e gbuo, ma n’agbanyeghị na ọtụtụ mgbe ọbara nke onwe ha na-agwakọta na nke àjà ha.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

> “Mgbe ọ kwụsịrị agha ahụ, Pompey kwaturu mgbidi Jerusalem, wepụrụ ọtụtụ obodo n’okpuru ọchịchị Judia nye n’okpuru ọchịchị Siria, ma tụọ ndị Juu ụtụ. N’ụzọ dị otu a, ọ bụ nke mbụ ka e tinyere Jerusalem site n’emeri ya n’aka ike ahụ nke ga-ejide ‘ala ahụ dị ebube’ n’aka ígwè ya ruo mgbe o mebichara ya kpamkpam.

> “‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

> “Amaokwu 17. Ọ ga-edokwa ihu ya ịbata n’ike nke alaeze ya niile, ndị ziri ezi esokwa ya; otu a ka ọ ga-eme: ọ ga-enye ya ada nke ndị inyom, imebi ya: ma ọ gaghị eguzo n’akụkụ ya, ọ gaghịkwa abụrịrị nke ya.”

> “Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.

> “Bishọp Newton na-enye nkọwa ọzọ maka amaokwu a, nke yiri ka ọ na-egosipụta ihe ọ pụtara n’ụzọ doro anya karị, dị ka nke a: ‘Ọ ga-edokwa ihu ya ịbanye n’ike n’alaeze ahụ dum.’ Amaokwu nke 16 ewetala anyị ruo n’imeri Siria na Judia site n’aka ndị Rom. Tupu nke a, Rom emeriela Masedonia na Tries. Ijipt bụzi naanị ihe fọdụrụ n’ime ‘alaeze ahụ dum’ nke Aleksanda, nke a na-etinyebeghị n’okpuru ọchịchị ike nke Rom, nke ike ahụ edobewokwa ihu ya ugbu a ịbanye n’ike n’ala ahụ.”

> “Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.

> “Ptolemy Auletes nwụrụ na 51 BC. Ọ hapụrụ okpueze na alaeze Ijipt n’aka ọkpara ya nwoke na nwa ya nwanyị, bụ́ Ptolemy na Cleopatra. E nyere iwu n’akwụkwọ-nketa ya na ha ga-alụrịta onwe ha, ma chịkọta ọchịchị ọnụ; ma n’ihi na ha bụ ndị ka na-eto eto, e tinyere ha n’okpuru nlekọta nke ndị Rom. Ndị Rom nabatara ibu ọrụ ahụ, ma họpụta Pompey ka ọ bụrụ onye nlekọta nke ndị ntorobịa ahụ bụ ndị nketa nke Ijipt.”

> “A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.

> “Mgbe na-adịghị anya ka esemokwu dapụtara n’etiti Pompey na Caesar, a lụrụ agha a ma ama nke Pharsalia n’etiti ndị isi agha abụọ ahụ. Pompey, ebe e merisịrị ya, gbara ọsọ gbaba n’Ijipt. Caesar soro ya ozugbo gaa ebe ahụ; ma tupu ọ bịaruo, e jiri aghụghọ dị ala gbuo Pompey site n’aka Ptolemy, onye a họpụtara ya ịbụ onye nlekọta ya. Ya mere, Caesar weghaara nhọpụta ahụ e nyere Pompey, dịka onye nlekọta nke Ptolemy na Cleopatra. Ọ hụrụ Ijipt ka ọ nọ n’ọgbaaghara n’ihi nsogbu dị n’ime ala ahụ, Ptolemy na Cleopatra ewerela ibe ha bụrụ ndị iro, ebe a napụrụ ya òkè ya n’ịchị ọchịchị. N’agbanyeghị nke a, ọ laghachịghị azụ ịrịdata na Alexandria na obere ndị agha ya, ndị ịnyịnya 800 na ndị ụkwụ 3200, ilebara esemokwu ahụ anya, ma were ọrụ idozi ya. Ka nsogbu ndị ahụ na-abawanye kwa ụbọchị, Caesar chọpụtara na obere ndị agha ya ezughị iji jigide ọnọdụ ya, ma n’ihi na ọ pụghị ịhapụ Ijipt n’akụkụ ifufe ugwu nke na-efe n’oge ahụ, o zitere ozi n’Eshia, nye iwu ka ndị agha niile o nwere n’ógbè ahụ bịa nyere ya aka ngwa ngwa o kwere omume.”

> “In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.

> “N’ụzọ kachasi elu n’ịnya isi o nyere iwu na Ptolemy na Cleopatra ga-achụsasị ndị agha ha, pụta n’ihu ya ka e dozie esemokwu dị n’etiti ha, ma nọrọ n’okpuru mkpebi ya. Ebe Ijipt bụ alaeze nweere onwe ya, e weere iwu mpako a dị ka mkparị megide ebube eze ya, nke mere ka ndị Ijipt, n’ịbụ ndị iwe juputara n’obi, gbaga n’ogbo agha. Caesar zara na o mere ihe a site n’ike nke uche nna ha, Auletes, onye tinyere ụmụ ya n’okpuru nlekọta nke senate na ndị Rom, ikike ya niile bụ nke e nyefere ugbu a n’aka ya dịka onye konsul; nakwa na, dịka onye nlekọta, o nwere ikike ikpechite n’etiti ha.”

> “The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.

> “E mesịrị, e wetara okwu ahụ n’ihu ya, a họpụtara kwa ndị ga-ekwuchitere ikpe nke akụkụ abụọ ahụ. Cleopatra, ebe ọ ma adịghị ike nke nnukwu onye mmeri Rom ahụ, kpebiri na mma nke ịdị n’ihu ya ga-adị irè karịa onye ọkaikpe ọ bụla ọ pụrụ iji n’ịnata ikpe n’aka ya. Iji ruo n’ihu ya n’enweghị onye mara, o jiri aghụghọ a: O dinara ogologo ya dum n’ime ùkwù uwe, Apollodorus, odibo ya onye Sicily, kechiri ya n’akwa, jiri eriri kee ya, ma bulie ya n’ubu ya ndị dị ka nke Hercules, gaa chọọ ime ụlọ Caesar. N’ịsị na o nwere onyinye ọ ga-ewetara onye isi agha Rom ahụ, e kwere ya ka ọ banye site n’ọnụ ụzọ ebe e wusiri ike ahụ; ọ batara n’ihu Caesar ma tọgbọrọ ibu ahụ n’ala n’ụkwụ ya. Mgbe Caesar tọpụrụ ihe a akpọkọrọ nke dị ndụ, lee! Cleopatra mara mma ahụ guzooro n’ihu ya. Ọ dịghịkwa nso iwe iwe n’ihi aghụghọ ahụ, ma ebe ọ bụ onye agwa ya dị ka e kọwara ya na 2 Peter 2:14, ịhụ mmadụ mara mma nke ukwuu dị otu a na anya mbụ, ka Rollin kwuru, rụrụ n’ahụ ya kpọmkwem ihe niile ọ chọrọ ka o mee.”

> “Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.

> “N’ikpeazụ, Siza nyere iwu ka nwanne nwoke na nwanne nwanyị ahụ nọdụkọ n’ocheeze ọnụ, dị ka ebumnuche nke akwụkwọ ikpeazụ ahụ si dị. Pọtịnọs, onye bụ isi minista nke alaeze, ebe ọ bụ na ọ bụ ya kachasi nwee aka n’ịchụpụ Kliopatara n’ocheeze, tụrụ egwu ihe ga-esi n’ịlaghachi ya pụta. Ya mere, ọ malitere ịkpali ekworo na iro megide Siza, site n’itinye n’etiti ndị mmadụ echiche ahụ na, n’ikpeazụ, ọ zubere inye Kliopatara naanị ya ọchịchị nile. Nnupụisi doro anya sochiri n’oge na-adịghị anya. Akilas, n’isi ndị agha 20,000, bịara iji chụpụ Siza na Aleksandria. Siza, ebe o ji nkà hazie obere òtù ndị ikom ya n’okporo ámá na n’ụzọ dị warawara nke obodo ahụ, ahụghị ihe isi ike ọ bụla n’ịkụghachi mwakpo ahụ azụ. Ndị Ijipt gbalịrị ibibi ụgbọ mmiri ya. O weghachiri ya site n’ịkụ ọkụ nke ha. Ebe ụfọdụ n’ime ụgbọ mmiri ndị ahụ na-enwu ọkụ ka e butere nso n’akụkụ ọdụ mmiri, ụfọdụ ụlọ nke obodo ahụ jidere ọkụ, a bibikwara ọbá akwụkwọ a ma ama nke Aleksandria, nke nwere ihe fọrọ nke nta ka ọ bụrụ mpịakọta akwụkwọ 400,000.”

> “The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.

> “N’agha ahụ na-adịwanye ize ndụ, Siza zigara n’ala niile gbara ya gburugburu ka a nyere ya aka. Otu nnukwu ọdụ ụgbọ mmiri agha sitere na Asia Minor bịara inyere ya aka. Mithridates biliri gawa Ijipt na otu agha e kpọkọtara na Siria na Silisia. Antipater, onye Idumea, sonyeere ya na ndị Juu 3,000. Ndị Juu ahụ, ndị jidere ụzọ ndị na-abanye n’Ijipt, kwere ka ndị agha ahụ gafee n’enweghị ihe mgbochi. Ma ọ bụrụ na ha esonyeghị n’ụzọ a, atụmatụ ahụ dum aghaghị ịbụ nke dara ada. Ọbịbịa nke ndị agha a kpebiri ọgụ ahụ. A lụrụ agha kpebisiri ike n’akụkụ Naịl, nke butere mmeri zuru oke nye Siza. Ptolemy, ka ọ na-anwa ịgbanahụ, mikpuru n’osimiri ahụ. Aleksandria na Ijipt dum wee doo onwe ha n’okpuru onye mmeri ahụ. Ugbu a, Rom abatala n’ime ma were alaeze mbụ Aleksanda dum n’aka ya.”

> “By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.

> “Site n’aka ‘ndị ziri ezi’ nke edere n’akwụkwọ a, o doro anya na a na-ekwu ndị Juu, ndị nyere ya enyemaka ahụ a kọwaworị. E wezụga nke a, ọ gaara ada; ma site n’enyemaka ahụ, o meriri Ijipt kpamkpam n’okpuru ọchịchị ya, BC 47.

> “‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.

> “‘Nwaanyị nwaanyị, na-emebi ya.’ Mmasị agụụ Siza kpalitere n’ebe Cleopatra nọ, onye o mụtara otu nwa nwoke site n’aka ya, ka onye akụkọ ihe mere eme kwuru dị ka naanị ihe kpatara o ji banye n’ọrụ agha dị oke ize ndụ dị ka agha Ijipt. Nke a mere ka ọ nọrọ n’Ijipt ogologo oge karịa ka ihe omume ya chọrọ, ebe ọ na-etinye abalị dum n’oriri na n’ịṅụrịbiga mmanya ókè ọnụ na eze nwanyị rụrụ arụ ahụ. ‘Ma,’ ka onye amụma kwuru, ‘ọ gaghị eguzo n’akụkụ ya, ọ gaghịkwa adịrị ya.’ Cleopatra mechara jikọọ onwe ya na Antony, onye iro Augustus Caesar, wee jiri ike ya nile rụọ ọrụ megide Rom.”

> “‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’

> “‘AMAOKWU 18. Mgbe nke a gasịrị, ọ ga-eche ihu ya n’ebe agwaetiti dị iche iche nọ, ọ ga-ewerekwa ọtụtụ: ma otu onye isi n’ihi onwe ya ga-eme ka ịkparị ahụ o wetara kwụsị; n’enweghị ịkparị nke aka ya, ọ ga-eme ka ọ laghachi n’isi ya.’”

> “War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.

> “Agha ya na Farnas, eze nke Bosphorus nke ndị Kimmeria, n’ikpeazụ dọpụrụ ya pụọ n’Ijipt. ‘Mgbe ọ bịarutere n’ebe ndị iro nọ,’ ka Prideaux na-ekwu, ‘n’enyeghị ma onwe ya ma ha ohere izuike ọbụla, o wee wakpo ha ozugbo, ma merie ha mmeri zuru oke; akụkọ banyere nke a ka o degaara otu enyi ya n’okwu atọ ndị a: Veni, vidi, vici; Abịara m, ahụrụ m, emeri m.’ Akụkụ nke ikpeazụ nke amaokwu a juru n’ụfọdụ ọchịchịrị, ma e nwere ọdịiche nke echiche banyere itinye ya n’ọrụ. Ụfọdụ na-etinye ya n’oge gara aga n’ime ndụ Siza, ma na-eche na ha hụrụ mmezu ya n’esemokwu ya na Pompey. Ma ihe ndị gara n’ihu na ndị sochirinụ nke e kọwara nke ọma n’amụma ahụ na-amanye anyị ịchọ mmezu nke akụkụ a nke amụma ahụ n’etiti mmeri ahụ o meriri Farnas, na ọnwụ Siza na Rom, dịka e si mee ka a hụ ya n’amaokwu na-esonụ. Akụkọ ihe mere eme zuru ezu karị banyere oge a pụrụ ime ka a pụta ìhè ihe ndị ga-eme ka itinye akụkụ a n’ọrụ ghara inwe mgbagwoju anya.”

> “‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’

> “‘AMAOKWU 19. Mgbe ahụ, ọ ga-atụgharị ihu ya n’ebe e wusiri ike nke ala nke ya: ma ọ ga-asụ ngọngọ daa, a gaghịkwa ahụ ya ọzọ.’”

> “After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

> “Mgbe mmeri a gasịrị, Siza meriri mkpụrụ ikpeazụ niile fọdụrụ n’otu Pompey, ya bụ, Kato na Skipio n’Afrịka, na Labienus na Varus n’Espen. Mgbe ọ laghachiri na Rom, ‘ebe e wusiri ike nke ala nke ya,’ e mere ya onye ọchịchị aka ike ruo mgbe ebighị ebi; e nyekwara ya ike na nsọpụrụ ndị ọzọ nke mere ka ọ bụrụ n’eziokwu eze ọchịchị zuru oke nke alaeze ukwu ahụ dum. Ma onye-amụma ahụ ekwuola na ọ ga-asu ngọngọ daa. Okwu ahụ na-egosi na mbibi ya ga-abụ nke mberede na nke a na-atụghị anya ya, dịka mmadụ na-asu ngọngọ na mberede n’ije ya. O wee bụrụ otu a nye nwoke a, onye lụrụ ọgụ ma merie ọgụ narị ise, jidere obodo puku otu, ma gbuo mmadụ otu nde na otu narị puku iri itoolu na abụọ, dara, ọ bụghị n’etiti mkpọtụ agha na oge esemokwu, kama mgbe o chere na ụzọ ya dị larịị ma jupụta n’ookooko osisi, na mgbe e chere na ihe ize ndụ dị anya; n’ihi na, mgbe ọ nọdụrụ n’oche ya nke ọlaedo n’ụlọ nzukọ ndị omeiwu, ka o si n’aka òtù ahụ nata aha eze, mma aghụghọ kụbara ya n’obi na mberede. Kashiọs, Brutus, na ndị ọzọ sonyere n’ime nkata ahụ wakporo ya, o wee daa, ebe a mara ya ọnyá iri abụọ na atọ. N’ụzọ dị otu a ka ọ siri na mberede sụọ ngọngọ daa, a hụkwaghị ya, T.K. 44.” Uriah Smith, Daniel na Mkpughe, 258–264.

The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.

Mmezu akụkọ ihe mere eme nke Rome ndị ọgọ mmụọ (eze nke ugwu), ịbụ nke e guzobere n’elu ocheeze, bụ akụkọ ihe mere eme nke na-ebute ụzọ gosipụta akụkọ ihe mere eme nke ịtọkwasị Rome nke oge a n’ocheeze ya n’ime njikọ atọ ahụ nke na-eme n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya. A na-egosikwa akụkọ ihe mere eme ahụ n’amaokwu iri atọ ruo iri atọ na isii, nke kọwara mgbe e debere ọkwa pope n’elu ocheeze na nke mbụ ya n’afọ 538. Amaokwu iri na isii ruo iri na itoolu, na amaokwu iri atọ na otu ruo iri atọ na isii, ha abụọ na-anọchi anya ịrị elu na ọdịda ikpeazụ nke akwụna Taịa. A na-anọchikwa akụkọ ihe mere eme ahụ anya n’amaokwu ise ruo itoolu, mgbe e guzobere eze mbụ nke ugwu mgbe o merisịrị mpaghara ala atọ. Mgbe nke ahụ gasịrị, ọ banyere n’ọgbụgba ndụ na eze nke ndịda, ma o mebiri ọgbụgba ndụ ahụ, n’ihi ya eze nke ndịda nyere ọnya na-egbu egbu, eze nke ugwu wee nwụọ n’agha ije-ozi nke Ijipt.

Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.

Amaokwu nke ise ruo nke itoolu, amaokwu nke iri na isii ruo nke iri na itoolu, na amaokwu nke iri atọ ruo nke iri atọ na isii na-enye ahịrị amụma atọ nke e mezuru n’amaokwu nke iri anọ ruo nke iri anọ na ise. Mgbe Sister White kọwara na “ọtụtụ n’ime akụkọ ihe mere eme e mezuru n’amụma a ka a ga-emegharị ọzọ,” nke ahụ pụtara n’ezie na isiakwụkwọ ahụ dum na-akọwa amaokwu nke iri anọ ruo nke iri anọ na ise. Amaokwu nke iri abụọ ruo nke iri abụọ na abụọ na-akọwa ọmụmụ na ọnwụ Kraịst, ya mere na-anọchi anya oge ọgwụgwụ n’afọ 1798 na 1989 site n’omụmụ Ya, ma mgbe ahụ ọnwụ Ya n’obe nọchiri anya Ọktoba 22, 1844, na iwu ụbọchị Sọnde.

Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.

Amaokwu nke iri abụọ na atọ na-akọwapụta ọgbụgba ndụ dị n’etiti ndị Juu na Rome, n’oge akụkọ nnupụisi ndị Maccabee. “Ọgbụgba ndụ” ahụ n’akụkọ ahụ ka a na-anọchi anya ya site n’afọ 161 BC na 158 BC. Akụkọ ndị Maccabee na-anọchite anya ahịrị dị n’ime nke na-achọta mmalite ya n’ọgbụgba ndụ dị n’etiti Rome na ndị Juu Maccabee nke ndị Juu malitere, ma n’ikpeazụ kwụsị mgbe ndị Juu kwupụtara na ha enweghị eze ọ bụla ma e wezụga Siza. Amaokwu nke iri abụọ na atọ, n’ezie, na-esote amaokwu nke iri abụọ na otu na nke iri abụọ na abụọ, amaokwu nke iri abụọ na otu na-akọwapụta ọmụmụ Kraịst, nke bụ oge ọgwụma nke ọgwụgwụ, amaokwu nke iri abụọ na abụọ kwa na-akọwapụta obe, nke na-anọchite anya iwu ụbọchị Sọnde.

At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.

N’obe ahụ́ ndị Juu kọwara Siza (Rom) dịka eze ha, ma “njikọ” nke amaokwu nke iri abụọ na atọ na-ezo aka n’mmalite nke nhọrọ ndị Juu ịhọrọ ijere Rom ozi, kpọmkwem n’ebe njedebe nke ikwupụta nkwado ha nye Rom nọ. Njedebe nke ndị Juu, dịka e gosiri ya n’obe ahụ́, ka mmalite nke mmekọrịta ndị Juu na Rom soro.

Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.

Amaokwu nke iri abụọ na anọ ruo iri atọ na-akọwa afọ narị atọ na iri isii ahụ nke Rom ndị ọgọ mmụọ jiri ọchịchị kasị elu na-achị, site n’Agha Actium n’afọ 31 T.K., ruo n’inyefe isi obodo ahụ site na Rom gaa Constantinople n’afọ 330. Oge ahụ nke afọ narị atọ na iri isii bụ ihe nnọchianya nke afọ puku abụọ na narị abụọ na iri isii ahụ nke Rom ndị popu jiri ọchịchị kasị elu na-achị, ma ọnụ ha na-anọchi anya oge sitere n’amaokwu nke iri anọ na otu, na njikọ atọ ahụ na-eme n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ruo n’imechi oge amara.

All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.

Ahịrị nile amụma nke akụkọ ihe mere eme dị n’isi nke iri na otu, kwekọrọ na amaokwu isii ikpeazụ nke Daniel iri na otu, ma ọ bụ akụkọ ihe mere eme amụma sitere n’oge ọgwụgwụ na 1989, nke e gosipụtara na amaokwu nke iri anọ ruo n’iwu Sọnde dị n’amaokwu nke iri anọ na otu, ka bụ “akụkụ ahụ nke amụma Daniel metụtara ụbọchị ikpeazụ.” Akụkọ ihe mere eme nke a hapụrụ oghere n’amaokwu nke iri anọ, bụ Mkpughe nke Jisọs Kraịst nke a na-emeghe mgbe oge dị nso, obere oge tupu emechie oge amara.

We will continue this study in the next article.

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

> “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.

> “Anyi nwere iwu nile nke Chineke na àmà nke Jisọs Kraịst, nke bụ mmụọ amụma. A ga-ahụ nkume dị oké ọnụ ahịa n’Okwu Chineke. Ndị na-enyocha Okwu a kwesịrị idebe uche ha doro anya. Ha ekwesịghị ime ka agụụ gbagọrọ agbagọ chịkwaa ha n’ihe banyere iri nri ma ọ bụ 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 emee nke a, ụbụrụ ga-enwe mgbagwoju anya; ha agaghị enwe ike idi nrụgide nke igwu omimi iji chọpụta ihe ihe ndị ahụ pụtara, bụ́ ndị metụtara ihe nkiri 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 karị, ndị kwere ekwe ga-enwe ahụmịhe okpukpe nke dị nnọọ iche. A ga-enye ha ụdị nlegharị anya dị otu a banyere ọnụ ụzọ meghere emepe nke eluigwe, nke ga-eme ka e dee n’obi na n’uche àgwà ahụ nke mmadụ nile ga-azụlite iji nweta ngọzi ahụ nke ga-abụ ụgwọ ọrụ nke ndị dị ọcha n’obi.

> “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-eji obi umeala na ịdị nro chọọ ịghọta ihe ahụ e kpughere n’Akwụkwọ Mkpughe. Akwụkwọ a nwere ọtụtụ ihe jupụtara n’anwụghị anwụ ma juputa n’ebube, nke mere na ndị niile na-agụ ya ma na-enyocha ya nke ọma 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.

> “Otu ihe ka a ga-aghọta n’ezie site n’ịmụ Akwụkwọ Mkpughe—na njikọ dị n’etiti Chineke na ndị Ya dị nso ma bụrụ 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 ịtụnanya n’etiti eluigwe na ụwa a. Ihe ndị e kpugheere Daniel ka e mechara mezue site n’ọkpughe e nyere Jọn n’Agwaetiti Patmos. A ga-amụ akwụkwọ abụọ ndị a nke ọma nke ukwuu. Ugboro abụọ Daniel jụrụ, Ruo ole mgbe 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 ka m sịrị, O Onyenwe m, gịnị ka ọgwụgwụ 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, meekwa ka ha bụrụ ndị ọcha, a ga-anwakwara ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Sitekwa n’oge a ga-ewepụ aja nsure ọkụ ụbọchị nile, ma guzozie ihe arụ ahụ nke na-eme ka e nwee nkpọnkpọ ebe, a ga-enwe otu puku ụbọchị abụọ na narị itoolu. Ngọzi nādiri onye ahụ nke na-eche, ma ruo otu puku ụbọchị atọ na narị atọ na iri ise na ise. Ma gị onwe gị, gaa ụzọ gị ruo ọgwụgwụ: 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 ebo Juda bụ onye meghere akwụkwọ ahụ, nyekwa Jọn mkpughe nke ihe ndị ga-adị n’ụbọchị ndị 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’oke-ya ka o buru àmà ya nke e mechiri emechi ruo oge ọgwụgwụ, mgbe a ga-ekwusa ozi nke mmụọ-ozi mbụ n’ụwa anyị. Ihe ndị a dị oke mkpa n’enweghị njedebe n’ụbọchị ikpeazụ ndị a; ma n’agbanyeghị na ‘a ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ọcha, ma nwalee ha,’ ‘ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta.’ Lee ka nke a si bụrụ eziokwu! Mmehie bụ mmebi iwu nke Chineke; ndị ahụ nke na-agaghị anabata ìhè banyere iwu Chineke agaghị aghọta nkwusa nke ozi mmụọ-ozi mbụ, nke abụọ, na nke atọ. E mepeela akwụkwọ Daniel n’ime mkpughe e nyere Jọn, ọ na-ebukwa anyị gaa n’ihu ruo n’ihe ngosi ikpeazụ nke akụkọ ihe mere eme nke 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, 114, 115.

> “Ọ̀ ga-adị mma ka ụmụnna anyị cheta na anyị nọ ndụ n’etiti ihe ize ndụ nke ụbọchị ikpeazụ? Gụọ Mkpughe n’otu njikọ ya na Daniel. Kụzie ihe ndị a.” Testimonies to Ministers, 114, 115.

Back to Articles