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# The Book of Daniel - Number Twenty-Seven

Akwụkwọ Daniel - Nke Iri Abụọ na Asaa

Another Secret Dream

Nrọ Nzuzo Ọzọ

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Nrọ nke abụọ Nebukadneza hụrụ n’ọnwụ na-akara “oge ọgwụgwụ,” mgbe a kpọrọ ìgwè abụọ nke ndị na-efe ofufe ka ha bịa nyochaa “mmụba nke ihe ọmụma” nke e meghegharịrị na 1798. A na-akpọkwa Daniel mgbe ahụ Belteshaza, si otu a kọwaa ya dịka ndị ọgbụgba ndụ Chineke, n’ihi na mgbanwe aha na-egosi n’amụma mmekọrịta ọgbụgba ndụ. Nebukadneza kwetara na Daniel nwere ọnụnọ nke Mmụọ Nsọ, ma dabere n’ahụmahụ ya gara aga ya na Daniel, o chere na “ọ dịghị ihe nzuzo” ga-enye Daniel nsogbu, ma ihe nzuzo nke nrọ a nyere Daniel nsogbu.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> O Belteshaza, onye-isi ndị dibịa anwansi, n’ihi na amaara m na mmụọ nke chi ndị dị nsọ dị n’ime gị, nakwa na ọ dịghị ihe omimi ọbụla na-enye gị nsogbu, gwa m ọhụụ nile nke nrọ m nke m hụrụ, na nkọwa ya. Otú a ka ọhụụ nke isi m dị n’elu ihe ndina m; ahụrụ m, ma le, osisi dị n’etiti ụwa, ịdị elu ya dịkwa ukwuu. Osisi ahụ toro, sie ike, ịdị elu ya rutekwara n’eluigwe, a na-ahụkwa ya ruo na nsọtụ ụwa nile: Akwụkwọ ya mara mma, mkpụrụ ya dị ukwuu, nri dịkwa n’ime ya nye mmadụ nile: ụmụ anụmanụ nke ọhịa nwere ndò n’okpuru ya, nnụnụ nke eluigwe bikwa n’alaka ya, anụ ahụ nile wee na-eri nri site na ya. Ahụrụ m n’ọhụụ nke isi m n’elu ihe ndina m, ma, le, onye nche na onye dị nsọ si n’eluigwe rịdata; O tiri mkpu n’olu ukwu, sị otu a, Gbutuo osisi ahụ, bee alaka ya, fopụ akwụkwọ ya, chụsasịa mkpụrụ ya: ka ụmụ anụmanụ si n’okpuru ya pụọ, ka nnụnụ pụọkwa n’alaka ya: Ma hapụ ogwe mgbọrọgwụ ya n’ala, ọbụna ya na agbụ ígwè na ọla kọpa, n’ime ahịhịa ọhụrụ nke ubi; ka igirigi nke eluigwe mee ka ọ dị mmiri, ka òkè ya so kwa ụmụ anụmanụ n’ahịhịa nke ụwa: Ka obi ya gbanwee pụọ n’obi mmadụ, ka e nye ya obi anụmanụ: ka oge asaa gafee ya. Okwu a sitere n’iwu nke ndị nche, arịrịọ ahụ sikwa n’okwu nke ndị dị nsọ: ka ndị dị ndụ wee mara na Onye Kasị Elu na-achị n’alaeze mmadụ, na O na-enye ya onye ọbụla Ọ chọrọ, na O na-eme ka onye dị ala karịa mmadụ nile guzoro n’elu ya. Nrọ a ka mụ onwe m, eze Nebukadneza, hụrụ. Ugbu a gị, O Belteshaza, kọwaa nkọwa ya, ebe ọ bụ na ndị amamihe niile nke alaeze m enweghị ike ime ka m mata nkọwa ya: ma gị onwe gị nwere ike; n’ihi na mmụọ nke chi ndị dị nsọ dị n’ime gị. Mgbe ahụ Daniel, onye aha ya bụ Belteshaza, tụrụ ya n’anya ruo otu awa, echiche ya wee nye ya nsogbu. Eze kwuru, sị, Belteshaza, ekwela ka nrọ a, ma ọ bụ nkọwa ya, nye gị nsogbu. Belteshaza zara, sị, Onyenwe m, ka nrọ a bụrụ nke ndị kpọrọ gị asị, ka nkọwa ya bụrụkwa nke ndị iro gị. Daniel 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daniel “nwere nsogbu” n’ihi nrọ ahụ na nkọwa ya, n’ihi na ọ pụrụ ịghọta otú Nebukadneza pụrụ isi were nkọwa ahụ iwe, ma ozugbo Nebukadneza gbara ya ume ka o kwuo okwu, Daniel nyere Nebukadneza ịdọ aka ná ntị banyere ikpe ga-abịa. Ịdọ aka ná ntị a banyere ikpe ga-abịa bụ ihe nnọchianya nke ịdọ aka ná ntị nke mmụọ-ozi mbụ nke bịara n’oge ọgwụgwụ, n’afọ 1798.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Mgbe ahụ, Daniel, onye aha ya bụ Belteshazzar, juru ya anya ruo otu awa, echiche ya wee na-enye ya nsogbu. Eze ahụ kwuru sị, Belteshazzar, ka nrọ ahụ ma ọ bụ nkọwa ya ghara inye gị nsogbu. Belteshazzar zara sị, Onyenwe m, ka nrọ ahụ bụrụ nke ndị kpọrọ gị asị, ka nkọwa ya bụrụkwa nke ndị iro gị. Daniel 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daniel nọ “n’iju-anya otu awa.” “Awa” ahụ bụ otu n’ime ugboro ise okwu ahụ, “awa,” pụtara n’akwụkwọ Daniel, a hụkwaghị ya ebe ọzọ n’Agba Ochie. N’ebe a, ọ na-anọchi anya oge nke Daniel, na-anọchite anya “ndị amamihe” ahụ na-aghọta mmụba nke ihe ọmụma, ji akwadebe inye ịdọ aka ná ntị nke mmụọ ozi mbụ, nke na-ekwusa mmeghe nke ikpe nyocha n’ụbọchị Ọktoba 22, 1844. Nkọwa Daniel banyere nrọ ahụ gụnyere, ọ bụghị naanị ikwupụta ikpe na-abịa, kama ọ gụnyekwara oku a kpọrọ Nebukadneza ka ọ kwụsị nmehie, nke na-anọchi anya oziọma ebighị ebi nke mmụọ ozi mbụ. “Awa” ahụ ga-adị, n’amụma, n’oge ọgwụgwụ, na 1798, mgbe mmụọ ozi mbụ batara n’akụkọ ihe mere eme. Mmụọ ozi mbụ batara n’akụkọ ihe mere eme na 1798, na njedebe nke “oge asaa” nke ọ́bọ Chineke wetara megide alaeze ugwu, nke malitere na 723 BC.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> N’ihi na ụbọchị ndị a bụ ụbọchị mmegwara, ka e wee mezuo ihe niile e dere. Ma ahụhụ dịịrị ndị dị ime, na ndị na-enye nwa ara, n’ụbọchị ndị ahụ! n’ihi na a ga-enwe nnukwu mkpagbu n’ala ahụ, na iwe n’ahụ ndị a. Ha ga-ada site n’ọnụ mma agha, a ga-akpọrọkwa ha n’agha n’etiti mba niile: a ga-azọkwa Jerusalem n’okpuru ụkwụ ndị mba ọzọ, ruo mgbe oge ndị mba ọzọ ga-ezu. Luk 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadneza ga-eji obi anụ ọhịa dịrị ndụ n’oge mmegwara Chineke, nke e wetara n’elu alaeze ugwu nke Izrel, n’ihi na Nebukadneza bụ eze nke ugwu. Luk na-akọwa otu oge ahụ dịka “oge” (“oge ndị mba ọzọ”), n’ụdị ọtụtụ, mgbe ọ na-egosi ebe njedebe nke ịzọda Jerusalem n’okpuru ụkwụ.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Ha ga-ada n’ọnụ mma-agha, a ga-ebukwa ha n’agha n’etiti mba niile: a ga-azọchakwa Jerusalem n’okpuru ụkwụ ndị mba ọzọ, ruo mgbe oge ndị mba ọzọ ga-ezu. Luk 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

N’akwụkwọ Mkpughe, a kọwara nanị oge ndị mba ọzọ na-azọda ebe nsọ na ìgwè mmadụ nsọ dị ka otu puku afọ narị abụọ na iri isii, n’ihi na ọ bụ nanị iji mesie oge mkpagbu nke ọchịchị popu ike.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Ma ogige nke dị n’èzí ụlọ nsọ ahụ, hapụ ya, atụkwala ya; n’ihi na e nyewo ya n’aka ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ọnwa iri anọ na abụọ. M ga-enyekwa ike nye ndị àmà m abụọ, ha ga-ebukwa amụma otu puku ụbọchị narị abụọ na iri isii, yikwasị uwe mkpe. Mkpughe 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Ozi ịdọ aka ná ntị Daniel nyere Nebukadneza na-anọchi anya ozi ịdọ aka ná ntị banyere ikpe ga-abịa. Ọbịbịa nke ozi ịdọ aka ná ntị ahụ ka e debere n’ụzọ ihe nnọchianya n’afọ 1798, nke bụ mgbe mmụọ ozi mbụ bịarutere ịdọ aka ná ntị banyere ikpe nyocha na-abịanụ. Ikpe ahụ e buru amụma ya megide Nebukadneza mere n’iji okwu “awa” eme ihe nke ugboro nke abụọ n’isi nke anọ.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> Ihe ndị a niile bịara n’ahụ eze Nebukadneza. Mgbe ọnwa iri na abụọ zuru, ọ na-ejegharị n’ụlọeze nke alaeze Babilọn. Eze ahụ kwuru, sị, Ọ bụghị nke a bụ Babilọn ukwu ahụ, nke m wuru ka ọ bụrụ ụlọ nke alaeze site n’ike nke ọchịchị m, nakwa maka nsọpụrụ nke ebube m? Ka okwu ahụ ka dị n’ọnụ eze, olu si n’eluigwe daa, na-asị, Gị, eze Nebukadneza, ka a na-agwa okwu a; alaeze ahụ apụwo n’aka gị. A ga-achụpụkwa gị n’etiti mmadụ, ebe obibi gị ga-adịkwa n’etiti anụ ọhịa nke ubi: ha ga-eme ka ị taa ahịhịa dịka ehi, oge asaa ga-agafekwa n’elu gị, ruo mgbe ị matara na Onye Kachasị Elu na-achị n’alaeze mmadụ, na na ọ na-enye ya onye ọbụla ọ chọrọ. N’otu awa ahụ ka e mezuru okwu ahụ n’ahụ Nebukadneza: e wee chụpụ ya n’etiti mmadụ, o wee taa ahịhịa dịka ehi, e wee mee ka igirigi nke eluigwe na-amị ya, ruo mgbe ntutu isi ya toro dịka nku ugo, mbọ aka ya dịka mkpịsị anụ ufe. Daniel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Ikpe nke a buru n’amụma bịara n’otu “awa” ahụ Nebukadneza weliri obi ya elu n’nganga. Ikpe nnyocha nke a buru n’amụma bịara mgbe “awa” nke ikpe nnyocha Chineke malitere.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“Oge” ikpe Chineke n’ụbọchị Ọktoba 22, 1844, mụtara ìgwè abụọ nke ndị na-efe ofufe, ndị e gosipụtara dị ka “ndị amamihe” na “ndị ajọ omume” n’isi nke iri na abụọ nke Daniel, bụ́ ndị a kọwakwara dị ka “ndị amamihe” ma ọ bụ “ndị nzuzu” n’ilu nke ụmụ agbọghọ iri ahụ, bụ́kwa ndị a kọwakwara dịka ndị e gụrụ n’ezi omume site n’okwukwe n’isi nke abụọ nke Habakuk, ndị a tụnyere ndị ahụ gosipụtara otu àgwà ahụ Nebukadneza nwere n’“oge” ikpe ya bịara.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Lee, mkpụrụ-obi ya nke e weliri elu adịghị ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

E gosipụtara òtù abụọ ahụ dị n’akụkụ nke ọ bụla n’ime ahịrị atọ ahụ mgbe “oge awa” ikpe Ya rutere n’October 22, 1844, nke bụ ihe “oge awa” ikpe Nebukadneza nọchiri anya ya. Afọ 1798 bụ njedebe nke iwe mbụ ahụ nke “oge asaa,” mgbe ọchịchị ndị popu kwụsịrị ịga nke ọma, n’ihi na e nyere ya ọnya na-egbu egbu.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Eze ga-eme dị ka ọchịchọ ya si dị; ọ ga-ebulikwa onwe ya elu, meekwa onwe ya ka ọ dị ukwuu karịa chi ọ bụla, ọ ga-ekwukwa okwu dị ịtụnanya megide Chineke nke chi niile, ọ ga-agakwa nke ọma ruo mgbe iwe ahụ ga-emezu: n’ihi na ihe ahụ e kpebisiri ga-emezu. Daniel 11:36.

1844, was the end of the “last” indignation:

1844, bụ ọgwụgwụ nke iwe “ikpeazụ” ahụ:

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> O wee si, Lee, aga m eme ka ị mata ihe ga-adị n’oge ikpeazụ nke iwe ahụ: n’ihi na n’oge a kara aka ka ọgwụgwụ ga-adị. Daniel 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Ojiji mbụ e jiri okwu a bụ “awa,” n’isi nke anọ nke Daniel, na-anọchi anya afọ 1798; nke bụ njedebe nke “oge” mbụ nke iwe Chineke nke “oge asaa” ya megide alaeze ugwu nke Izrel; mbata ozi mmụọ ozi mbụ n’oge ọgwụgwụ; na njedebe nke “oge asaa” Nebukadneza n’“ngwụcha ụbọchị ndị ahụ.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Ojiji nke ugboro abụọ e ji okwu ahụ bụ “awa” mee ihe, n’isi nke anọ nke Daniel, na-anọchi anya afọ 1844; nke bụ njedebe nke iwe “ikpeazụ” nke “oge asaa,” megide alaeze ndịda nke Juda. Ọ bụkwa mbata nke ikpe nyocha, nakwa ikpe nke onwe Nebukadneza.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Isi nke mbụ na-akọwa akụkọ ihe mere eme nke usoro ọnwụnwa nke nzọụkwụ atọ, ma na-egosi inye ike nke ozi mmụọ-ozi mbụ n’ụbọchị Ọgọọst 11, 1840. Isi nke anọ na-anọchi anya mbata nke ozi mmụọ-ozi mbụ n’oge ọgwụgwụ na 1798, a ga-edokwakwara ya n’elu isi nke mbụ. Isi nke anọ na-emesi ozi mmụọ-ozi mbụ na ịdọ aka ná ntị ya banyere ikpe na-abịa nso ike, ma na-akara Ọktoba 22, 1844, na mbata nke ozi mmụọ-ozi nke atọ.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Ha n’otu, ha na-anọchi anya mmalite ọ bụghị naanị nke Adventism, kama nke United States kwa. Isi nke mbụ ruo nke atọ na-ekwu kwa banyere akụkọ ihe mere eme na njedebe nke Adventism, na njedebe nke United States. Isi nke ise, na àmà Belshazzar, kwekọrọkwa na isi atọ mbụ ahụ.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Isi nke mbụ, nke kwekọrọ na isi nke anọ, na-anọchi anya mmegharị nke mmụọ ozi mbụ, na akụkọ ihe mere eme nke oge e mepere akwụkwọ Daniel mgbe ọgwụgwụ oge bịarutere n’afọ 1798. A na-anọchi anya ozi e mepere mgbe ahụ site n’ọhụụ nke Osimiri Ulai, nke na-anọchi anya mmụba nke ọmụma dị n’ime isi nke asaa, nke asatọ, na nke itoolu nke Daniel.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> N’afọ nke atọ nke ọchịchị eze Belshaza, ọhụụ pụtara ìhè nye m, bụ m Daniel, mgbe nke ahụ pụtara nye m na mbụ. Ahụrụ m n’ọhụụ; o wee ruo, mgbe m hụrụ ya, na anọ m na Shushan n’obí eze, nke dị na ógbè Elam; ahụrụ m n’ọhụụ, anọkwa m n’akụkụ osimiri Ulai. Daniel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Isi nke mbụ ruo nke atọ, nke kwekọrọ na isi nke ise; na-anọchi anya mmegharị nke mmụọ-ozi nke atọ, na akụkọ ihe mere eme nke oge e mepere akwụkwọ Daniel na 1989. Ozi ahụ e meghere n’oge ahụ ka e ji ọhụụ nke Osimiri Hiddekel na-anọchi anya ya, nke na-anọchi anya mmụba nke ihe ọmụma dị n’ime isi nke iri, iri na otu, na iri na abụọ.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> N’ụbọchị nke iri abụọ na anọ nke ọnwa mbụ, ka m nọ n’akụkụ nnukwu osimiri ahụ, nke a na-akpọ Hiddekel. Daniel 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Anyị ga-aga n’ihu na-atụle ahịrị ọmụmụ Nebukadneza na Belshaza 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 the apostles have written under the inspiration of the 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 the Lord God of heaven and His law are to be exalted.

> “Ọ dị mkpa ka e nwee ọmụmụ Okwu Chineke nke ka nso nke ukwuu. Karịsịa, a ga-enye Daniel na Mkpughe nlebara anya dịka e nyebeghị ya mbụ n’akụkọ ihe mere eme nke ọrụ anyị. Anyị pụrụ inwe ntakịrị ihe anyị ga-ekwu n’ụfọdụ akụkụ gbasara ike Rom na ọchịchị pope, ma anyị kwesịrị ịdọ uche gaa n’ihe ndị amụma na ndịozi dere n’okpuru mmụọ nsọ nke Mmụọ Chineke. Mmụọ Nsọ ahaziela ihe dị otu a, ma n’inye amụma ahụ ma n’ihe omume ndị e sere n’ime ya, iji kuzie 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 Onyenwe anyị Chineke nke eluigwe na iwu Ya elu.

> “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. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Gụọ akwụkwọ Daniel. Kpọpụta, n’otu isiokwu n’otu isiokwu, akụkọ ihe mere eme nke alaeze ndị e sere onyinyo ha n’ebe ahụ. Lee ndị ọchịchị amamihe, kansụl, ndị agha dị ike, hụkwa otú Chineke siri rụọ ọrụ iji weda mpako nke mmadụ ala, ma tụfuo otuto mmadụ n’ájá. Ọ bụ naanị Chineke ka e ji gosi dị ka Onye dị ukwuu. N’ọhụhụ onye amụma ahụ, a hụrụ Ya ka Ọ na-atụda otu onye ọchịchị dị ike ala ma na-ebuli onye ọzọ elu. E kpughere Ya dịka Eze nke eluigwe na ụwa dum, Onye dị njikere iguzobe alaeze Ya ebighị ebi—Onye Ochie nke Ụbọchị, Chineke dị ndụ, Isi Iyi nke amamihe niile, Onye na-achị ugbu a, Onye na-ekpughe ihe ga-abịa n’ọdịnihu. Gụọ ma ghọta otú mmadụ si bụrụ ogbenye, otú o si adịghị ike, otú ndụ ya si adị mkpụmkpụ, otú o si emehie, otú o si bụrụ onye ikpe mara, mgbe ọ na-ebuli mkpụrụobi ya elu n’ebe ihe efu dị.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Mụọ Nsọ site n’ọnụ Aịzaịa na-atụ aka anyị n’ebe Chineke nọ, bụ Chineke dị ndụ, dịka ihe kacha mkpa a ga-elebara anya anya—n’ebe Chineke nọ dịka e kpughere Ya n’ime Kraịst. ‘N’ihi anyị ka a mụrụ nwa, n’ihi anyị ka e nyere nwa nwoke: ọchịchị ga-adịkwa n’ubu Ya: a ga-akpọkwa aha Ya Onye Ebube, Onye Ndụmọdụ, Chineke Dị Ike, Nna Ebighị Ebi, Onyeisi Udo’ [Aịzaịa 9:6].”

> “The light that Daniel received direct 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 have come to pass.

> “Ìhè ahụ Daniel natara ozugbo n’aka Chineke ka e nyere nke pụrụ iche maka ụbọchị ndị ikpeazụ a. Ọhụụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri nke Shinar, na-aga ugbu a n’ime mmezu ha, ma ihe omume niile e buru amụma ha ga-emezu n’oge na-adịghị anya.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> “Chebara ọnọdụ mba ndị Juu mgbe e nyere amụma Daniel. Ụmụ Izrel nọ n’agha mbula, e bibiela ụlọ nsọ ha, a kwụsịkwala ọrụ ofufe ụlọ nsọ ha. Okpukpe ha gbadoro ụkwụ n’emume nile nke usoro àjà. Ha emewo ka ụdịdị mpụta bụrụ ihe kachasị mkpa, ebe ha tufuru mmụọ nke ofufe eziokwu. E mebiela ọrụ ofufe ha site n’omenala na omume nke ikpere arụsị, ma n’ime ime emume àjà, ha eleghị anya gafee onyinyo ahụ ruo n’ezi ihe ahụ n’onwe ya. Ha amataghị Kraịst, onyinye eziokwu maka mmehie nke mmadụ. Onyenwe anyị rụrụ ọrụ iji mee ka ndị ahụ baa n’agha mbula, na iji kwụsị ọrụ ndị ahụ n’ụlọ nsọ, ka emume mpụta ndị ahụ ghara ịghọ mkpokọta zuru ezu nke okpukpe ha. A ghaghị ime ka ụkpụrụ na omume ha dị ọcha pụọ n’ikpere arụsị. A kwụsịrị ọrụ emume ka e wee mee ka ọrụ obi dịghachi ndụ. E wepụrụ ebube mpụta ka e wee kpughee nke mmụọ.” Manuscript Releases, volume 16, 333, 334.

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