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# The Book of Daniel - Number Fifty-Two

Akwụkwọ Daniel—Nọmba Iri ise na abụọ

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Ikpughe Ihe Omimi nke Amụma: Ọhụ Daniel na Ibili nke Alaeze dị iche iche

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

N’isiokwu ikpeazụ anyị rụtụrụ aka na Gebriel nyere mmechi nke “iwe ikpeazụ ahụ” iji kwado ụbọchị 1844, dabere n’akaebe abụọ. Miller ghọtara “oge asaa” nke Levitikọs iri abụọ na isii, nke e mezuru megide alaeze Juda, ma ọ dịghị mgbe ọ rutere n’ebe ọ hụrụ nzube na mmekọrịta nke ikpe nke “oge asaa ahụ” n’ahụ ma alaeze ugwu ma alaeze ndịda nke Izrel. Ma ọ̀ bụ na ọ ghọtara ọdịiche nke “iwe ikpeazụ ahụ” n’amaokwu nke iri na itoolu ka na-enwe obi abụọ, ọ bụ ezie na n’enweghị mgbagha ọ ghọtara n’ozuzu ya na “iwe ahụ” bụ “oge asaa ahụ.” E meghere ìhè banyere iwe mbụ na nke ikpeazụ site n’aka Palmoni n’afọ 1856, ma a jụrụ ya n’afọ 1863. N’agbanyeghị nke ahụ, ozi Miller banyere “oge asaa ahụ” ziri ezi, ọ bụ ezie na ọ nwere oke.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller agaraghị amata na obere mpi nke Rome na-ekpere arụsị weliri elu ma bulie ekpere arụsị n’amaokwu nke iri na otu nke Daniel asatọ, n’ihi na n’echiche Miller, “wepụ” pụtara nanị iwepụ n’ọdịdị ya n’ọpụpụ atọ ya niile n’akwụkwọ Daniel. Ma ozi ya ka bụ eziokwu, ọ bụ ezie na ọ nwere oke.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Ndị Millerite ghọtara n’ezie na “ebe nsọ” a kpọrọ n’amaokwu nke iri na otu bụ ụlọ nsọ ndị ọgọ mmụọ dị n’obodo Rome (Pantheon), ma asụsụ Hibru abụghị ihe ozi ha dabeere na ya. Ozi Miller lekwasịrị anya n’oge amụma. Akụkọ ihe mere eme nke e wepụrụ akara n’ozi ha n’ime ya gbochiri ha ịhụ United States dịka alaeze nke isii n’amụma Akwụkwọ Nsọ, ma karịa nke ahụ, ọ gbochikwara ha ịhụ ọchịchị papacy dịka alaeze nke ise n’amụma Akwụkwọ Nsọ.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Akụkọ ihe mere eme nke ha biri n’ime ya kpọrọ ha n’ike itinye amụma ndị ahụ n’ọrụ n’ụzọ kwekọrọ n’olileanya ha banyere nlọghachi Kraịst nke ha tụrụ anya na ọ ga-adị nso, ma ha nwere nkụda mmụọ; n’agbanyeghị nke ahụ, ozi ha ziri ezi. Mgbe Gebriel nyere nkọwa nke ọhụụ abụọ ahụ n’amaokwu nke iri na ise ruo nke iri abụọ na asaa, nghọta Miller nwere gbochiri ya ịghọta mkpughe sara mbara karị banyere alaeze ndị ahụ nke e gosipụtara n’ịgbanwegbanwe okike okwu nke obere mpi ahụ n’amaokwu nke itoolu ruo nke iri na abụọ. Ndị Millerite hụrụ naanị Rom dịka alaeze ụwa nke anọ na nke ikpeazụ n’nkọwa Gebriel.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. 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. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> O wee ruo, mgbe mụ onwe m, bụ Daniel, hụrụ ọhụụ ahụ ma chọọ ịmata ihe ọ pụtara, lee, onye dị ka n’ọdịdị mmadụ guzooro m n’ihu. Anụrụ m olu otu mmadụ n’etiti ụsọ mmiri Ulai, nke kpọrọ, sị, Gebriel, mee ka nwoke a ghọta ọhụụ ahụ. O wee bịaruo nso ebe m guzo; mgbe ọ bịara, ụjọ tụrụ m, m wee daa n’ihu m; ma ọ sịrị m, Ghọta, gị nwa nke mmadụ: n’ihi na ọhụụ ahụ bụ maka oge ọgwụgwụ. Ugbu a, ka ọ na-agwa m okwu, ụra miri emi dakwasịrị m n’ihu m, n’ala: ma o metụrụ m aka, mee ka m guzoro ọtọ. O wee sị, Lee, aga m eme ka ị mata ihe ga-adị n’ọgwụgwụ ikpeazụ nke iwe ahụ: n’ihi na ọgwụgwụ ahụ ga-adị n’oge a kara aka. Ebule ahụ ị hụrụ nke nwere mpi abụọ bụ ndị eze Midia na Peshia. Ewu ajịajị ahụ bụkwa eze Gresia: mpi ukwu ahụ nke dị n’etiti anya ya bụ eze mbụ. Ugbu a, ebe e gbajiri ya, ebe mpi anọ guzoro n’ọnọdụ ya, alaeze anọ ga-esi n’ime mba ahụ bilie, ma ọ bụghị n’ike ya. N’oge ikpeazụ nke alaeze ha, mgbe ndị mmehie ruru oke ha, eze nwere ọdịdị ihu dị egwu, onye na-aghọta ilu nzuzo, ga-ebili. Ike ya ga-adịrị ike, ma ọ bụghị n’ike nke aka ya: ọ ga-ebibikwa n’ụzọ dị ịtụnanya, ọ ga-eme nke ọma, meekwa ihe, bibiekwa ndị dị ike na ndị nsọ. Sitekwa n’amụma aghụghọ ya, ọ ga-eme ka aghụghọ gaa nke ọma n’aka ya; ọ ga-ebuli onwe ya elu n’obi ya, sitekwa n’udo ọ ga-ebibi ọtụtụ mmadụ: ọ ga-ebilikwa imegide Onyeisi nke ndịisi; ma a ga-agbaji ya n’enweghị aka. Ọhụụ ahụ nke mgbede na ụtụtụ nke a gwara bụ eziokwu: ya mere mechie ọhụụ ahụ; n’ihi na ọ bụ maka ọtụtụ ụbọchị. Mụ onwe m, bụ Daniel, dara mbà, rịakwara ọrịa ụbọchị ụfọdụ; emesịa m biliri, rụọ ọrụ eze; ọhụụ ahụ wee ju m anya, ma ọ dịghị onye ghọtara ya. Daniel 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

N’agbanyeghị na Daniel natara ọhụụ nke Osimiri Ulai (nke dị ugbu a n’usoro mmezu ya), n’akụkọ ihe mere eme nke Babilọn, a hapụrụ alaeze mbụ ahụ n’èzí ọhụụ ahụ. E tinyeworị ya dịka isi ọlaedo ahụ, na ọdụm ahụ n’isi nke abụọ na nke asaa, ma a kpọrọ àgwà amụma nke iwepụ na iweghachi Babilọn n’ike n’isi nke asatọ. Nebukadneza atụworị ihe mgbu ọnwụ nke ọchịchị ndị pọọpụ mgbe a chụpụrụ ya n’etiti mmadụ ruo “oge asaa,” si otu a na-anọchi anya afọ iri asaa ihe atụ nke a na-echefu nwanyị akwụna Taịa. N’isi nke asatọ nke Daniel, a na-echefu Babilọn n’etiti alaeze ndị dị n’amụma Akwụkwọ Nsọ, ọhụụ ahụ wee malite na ndị Midia na ndị Peasia (ebule ahụ), nke Gris (ewu ahụ) soro.

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Alaeze Aleksanda Onye Ukwu kewara n’ime alaeze anọ ndị ike ha dị ala karịa nke Aleksanda, dịka e gosikwara ya n’isi nke asaa site n’agụ ọhịa ahụ nke nwere nku anọ na isi anọ. Anọ na-anọchi anya ihe gbasara ụwa niile, dịka ugwu, ọwụwa anyanwụ, ndịda na ọdịda anyanwụ si anọchi anya ya. N’amaokwu nke asatọ nke isi nke asatọ, anọ ndị a ma ama bilitere n’ebe ifufe anọ nke eluigwe nọ. N’isi nke asaa, nku anọ nke Gris kwekọrọ na ifufe anọ nke isi nke asatọ, isi anọ nke Gris kwa kwekọrọ na anọ ndị a ma ama. Isi anọ ahụ na anọ ndị a ma ama na-anọchi anya alaeze anọ ndị alaeze mbụ Aleksanda kewara n’ime ha, ebe nku anọ ahụ na ifufe anọ ahụ na-anọchi anya mpaghara anọ nke nkewa ahụ. Ọ dị mkpa ịhụ ọdịiche dị n’isi ihe a, n’ihi na ọ na-anọchi anya arụmụka nke ndị Millerite ji guzo megide nghọta ọdịnala nke ndị Protestant banyere alaeze nke anọ, bụ́ Rom.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

N’elu tebụl Habakkuk, nke eserese ndị pionia nke 1843 na 1850 nọchiri anya ya, e nwere naanị otu nnọchianya nke na-adịghị egosi itinye amụma n’ọrụ, ma ọ metụtara ọdịiche dị n’etiti isi anọ na ndị a ma ama, na nku anọ na ifufe. N’ịgbalị ikpuchi eziokwu banyere Rom dịka alaeze nke anọ nke amụma Akwụkwọ Nsọ, Setan webatara arụmụka gbasara ezi ma ọ bụ ụgha nke ihe isi anọ na ndị a ma ama, na nku anọ na ifufe pụtara. Setan mere nke a n’ihi na akwụkwọ Daniel na-akọwa n’ụzọ doro anya na e nwere otu akara pụrụ iche n’ime akwụkwọ Daniel nke mere ka ọhụụ ahụ guzosie ike. Otu akụkụ nke ihe akaebe nke na-eme ka akara ahụ guzosie ike dị n’ime isi anọ na ndị a ma ama, na nku anọ na ifufe. Ndị Protestant kwadoro echiche Setan banyere arụmụka a, ma arụmụka ahụ dị nnukwu mkpa n’akụkọ ihe mere eme ndị Millerite nke na ha kpọtụrụ ya n’elu eserese ahụ. Ike ahụ nke na-eme ka ọhụụ “chazon” guzosie ike n’ime akwụkwọ Daniel ka a na-akọwa dị ka “ndị na-apụnara mmadụ gị ihe,” ma ndị Protestant kọwara ike ahụ dịka otu n’ime ogologo usoro ndị eze Siria a kpọrọ Antiochus Epiphanes, ebe Miller kọwara ha dịka Rom.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Ma n’oge ndị ahụ, ọtụtụ ga-ebili imegide eze ndịda; ndị na-apụnara ihe n’etiti ndị gị ga-ebulikwa onwe ha elu iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada. Daniel 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiochus bụ otu n’ime ndị eze, n’usoro ndị eze sitere n’otu n’ime alaeze anọ ndị alaeze Alexander gbasasịrị wee ghọọ. Obere mpi ahụ a kpọrọ n’amaokwu nke itoolu nke Daniel asatọ, sochiri alaeze Alexander, amaokwu nke itoolu ekwukwa na ọ bụ n’otu n’ime ha ka obere mpi ahụ siri pụta.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Site n’otu n’ime ha pụta otu obere mpi, nke toro nke ukwuu n’ebe ndịda, na n’ebe ọwụwa anyanwụ, na n’ebe ala ahụ mara mma dị. Daniel 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Mkparịta ụka banyere ma ọ bụ Rom na-eme ka ọhụụ ahụ guzosie ike, ma ọ bụ eze Siria na-adịghị ike ma bụrụkwa onye na-enweghị nnukwu mkpa na-eme ka ọhụụ ahụ guzosie ike, gụnyerekwa mkparịta ụka banyere ma ike mpi nta ahụ si n’otu n’ime mpi anọ ahụ pụta, ma ọ bụ si n’otu n’ime ifufe anọ ahụ pụta. Ọ bụghị nnukwu mkparịta ụka, n’ihi na akụkọ ihe mere eme na amụma doro anya na Rom abụghị nwa sitere n’alaeze Gris, kama na Rom bụ ike ọhụrụ. Ọ bụrụ na Rom bụ alaeze nke anọ, mgbe ahụ “otu n’ime ha” nke amaokwu nke itoolu ga-abụrịrị otu n’ime ifufe anọ ahụ ma ọ bụ nku anọ ahụ. Ọ bụrụ na ọ bụ Antiochus Epiphanes, ọ si na mpi Siria pụta.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Ndị Millaịraịtị matara na ike ahụ a kọwara dịka “ndị na-apụnara mmadụ ihe n’etiti ndị gị” ga-ebili imegide Kraịst.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Ọzọkwa, site n’amụma aghụghọ ya, ọ ga-eme ka aghụghọ gaa nke ọma n’aka ya; ọ ga-ebulikwa onwe ya elu n’obi ya, ma site n’udo ọ ga-ebibi ọtụtụ mmadụ: ọ ga-ebilikwa megide Onyeisi nke ndịisi; ma a ga-agbajikwa ya n’enweghị aka. Daniel 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“Onye-isi nke ndị-isi” ahụ bụ Kraịst, Antiochus Epiphanes kwa biri ogologo oge tupu a mụọ Kraịst, ya mere ndị Millerite gosipụtara eziokwu a n’elu eserese afọ 1843. N’elu eserese ahụ, ha tinyere ụbọchị 164, nke n’eziokwu enweghị ntụaka Akwụkwọ Nsọ ọ bụla, ma bụrụ naanị akara ngosi nke na-egosi mkpa arụmụka ahụ banyere alaeze nke anọ dị n’etiti Miller na ndị ọkà mmụta okpukpe Protestant. N’akụkụ afọ “164” ahụ n’elu eserese ahụ ka ha dere, “Ọnwụ Antiochus Epiphanes onye, n’ezie, eguzoghị imegide Onye-isi nke ndị-isi, ebe ọ nwụrụla afọ 164 tupu a mụọ Onye-isi nke ndị-isi.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Taa, Adventizim na-akụzi na “ndị ohi nke ndị gị” bụ Antiochus Epiphanes, dịka Protestantizim nupụisi si kwa akụzi, n’agbanyeghị eziokwu ahụ bụ na mmụọ nsọ dere na “e ji aka Onyenwe anyị duzie chaatị 1843, ọ dịghịkwa mkpa ka a gbanwee ya.” Ndị Millerite maara na eze nke ihu ike bụ Rom, ya mere ozizi Setan ahụ nke na-emebi ikike ime ka ọhụụ “chazon” guzosie ike emeghị ka ha maa jijiji. Akwụkwọ Nsọ doro anya na ọ bụrụ na ọhụụ adịghị, ndị mmadụ na-ala n’iyi.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ebe ọhụhụ adịghị, ndị mmadụ na-ala n’iyi; ma onye na-edebe iwu, ngọzi dịrị ya. Ilu 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Ọhụ́ ahụ Solomon kọwara n’amaokwu ahụ bụ ọhụ́ “chazon,” nke, n’amaokwu nke iri na atọ nke Daniel asatọ, bụ ọhụ́ ahụ na-akọwapụta ikpere arụsị na ọchịchị popu dịka ndị na-azọda ebe nsọ na usuu ndị nsọ. N’ebe ndị Millerite nọ, ike abụọ ahụ na-ebibi emebi nọchiri anya alaeze nke anọ nke amụma Akwụkwọ Nsọ, ma ọ bụrụ na ha amataghị alaeze nke anọ nke Rom (ndị na-apụnara ndị gị ihe n’ike), ha agaghị enwe ike iguzobe ọhụ́ ahụ. “Ndị na-apụnara ndị gị ihe n’ike” dị n’amaokwu nke iri na anọ nke Daniel iri na otu, ga-ebili imegide eze ndịda, bulie onwe ha elu, guzobe ọhụ́ ahụ, ma daa. Rom mezuru nke ọ bụla n’ime àgwà ndị ahụ.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

N’isi nke asaa, a kọwara alaeze nke anọ kpọmkwem dịka nke “dị iche” n’ebe alaeze ndị bu ya ụzọ nọ.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Mgbe nke a gasịrị, ahụrụ m n’ọhụụ abalị, ma lee, anụ ọhịa nke anọ, nke dị egwu ma dịkwa njọ, ma dị ike nke ukwuu; o nwekwara nnukwu ezé ígwè: ọ loro, tigbukwaa ihe nile n’ibe, werekwa ụkwụ ya zọchaa ihe fọdụrụ: ọ dịkwa iche n’anụ ọhịa ndị niile buru ya ụzọ; o nwekwara mpi iri…. Mgbe ahụ, achọrọ m ịmata eziokwu banyere anụ ọhịa nke anọ ahụ, nke dị iche na ndị ọzọ niile, nke dị egwu nke ukwuu, onye ezé ya bụ ígwè, mbọ ya bụkwa ọla; nke loro, tigbukwaa ihe nile n’ibe, werekwa ụkwụ ya zọchaa ihe fọdụrụ; Na banyere mpi iri ahụ ndị dị n’isi ya, na banyere nke ọzọ nke pulitere, nke atọ dara n’ihu ya; ya bụ, mpi ahụ nke nwere anya, na ọnụ nke kwuru okwu ndị dị ukwuu nke ukwuu, nke ọdịdị ya siri ike karịa ibe ya. Daniel 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

A kọwara alaeze nke anọ nke Daniel asaa ugboro abụọ dịka nke “dị iche” n’ebe alaeze ndị bu ya ụzọ nọ. Ọ bụrụ na “mpi nta” nke amaokwu itoolu bụ naanị mgbatị nke mpi Siria (Antiochus Epiphanes), ọ gaghị abụ ihe dị iche. Anụ ọhịa ndị bu Rom ụzọ n’isi nke asaa bụ ọdụm, anụ ọhịa bea, na agụ, ha niile bụ anụmanụ ndị dị n’ezi okike; ma mgbe o rutere n’anụ ọhịa nke anọ nke nwere ezé ígwè na mbọ ọla, Daniel amaghị anụ ọhịa ọ bụla dị n’okike nke ga-anọchi anya anụ ọhịa ahụ dị egwu nke loro ihe. Ọ dị iche (dịgasị iche). “Mpi nta” nke amaokwu itoolu si n’otu n’ime mpaghara ndị ifufe anọ na nku anọ nọchiri anya pụta, ọ bụghịkwa n’otu n’ime mpi ndị ahụ ma ọ bụ ndị a ma ama.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Daniel isi nke asatọ na-ekwupụta na, “n’oge ikpeazụ nke alaeze ha, mgbe ndị njehie juru oke, eze nwere ihu ike, onye na-aghọta okwu omimi, ga-ebili.” N’“oge ikpeazụ nke alaeze ha” (Griis, nke kewasịworo bụrụ alaeze anọ), n’oge “mgbe ndị njehie juru oke,” eze ọhụrụ ga-ebili.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “A hapụrụ mba ọ bụla batara n’elu ikpo okwu nke omume ka o were ọnọdụ ya n’ụwa, ka e wee chọpụta ma ọ ga-emezu nzube nke Onye Nche na Onye Nsọ ahụ. Amụma esorola ịrị elu na ọganihu nke alaeze ukwu nke ụwa—Babilọn, Midia na Peshia, Gris, na Rom. N’ihe metụtara nke ọ bụla n’ime ndị a, dịka o siri bụrụkwa na mba ndị nwere ike nta, akụkọ ihe mere eme emewo onwe ya ugboro ugboro. Nke ọ bụla enweela oge ule ya; nke ọ bụla adaala, ebube ya agwụọla, ike ya apụọla.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

N’ọgwụgwụ (“oge ikpeazụ”) nke alaeze Gris, mgbe iko oge ule ha jupụtara (“mgbe ndị mmehie eruola oke ha”), “eze nwere ihu ike” ga-ebili. Eze ahụ ga-aghọta “okwu omimi,” n’ihi na ọ ga-asụ asụsụ dị iche kpamkpam na Hibru nke ndị Juu ma ọ bụ Gris nke alaeze gara aga, n’ihi na ọ ga-asụ Latịn. Mozis akọwapụtala alaeze ahụ dị ka mba nke ga-eweta nnọchibido nke afọ 66 ruo 70 AD, ebe, n’etiti ihe ndị ọzọ, ụnwụ ahụ dị oke njọ nke na ndị Juu riri ụmụ nke ha ka ha wee dịrị ndụ.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> N’ihi na i jereghị Onyenwe anyị Chineke gị ozi n’ọṅụ na n’obi aṅụrị, n’ihi ịba ụba nke ihe niile; ya mere ị ga-ejere ndị iro gị, ndị Onyenwe anyị ga-eziga imegide gị, ozi n’agụụ, na n’akpịrị ịkpọ nkụ, na n’ịgba ọtọ, na n’ụkọ ihe niile: ọ ga-eyekwa yoke ígwè n’olu gị, ruo mgbe o bibiri gị. Onyenwe anyị ga-eme ka mba si n’ebe dị anya, site ná nsọtụ ụwa, bịa imegide gị, dị ngwa dịka ugo si efe; mba nke asụsụ ya ị gaghị aghọta; mba nwere ihu ike, nke na-agaghị asọpụrụ onye agadi, maọbụ gosi onye ntorobịa amara: ọ ga-erikwa mkpụrụ anụ ụlọ gị, na mkpụrụ ala gị, ruo mgbe e bibiri gị: nke na-agaghị ahapụrụ gị ọka, maọbụ mmanya, maọbụ mmanụ, maọbụ mmụba ehi gị, maọbụ ìgwè atụrụ gị, ruo mgbe o bibiri gị. Ọ ga-anọchikwa gị gburugburu n’ọnụ ụzọ ámá gị niile, ruo mgbe mgbidi gị ndị dị elu na ndị e wusiri ike dara, ndị ị tụkwasịrị obi na ha, n’ala gị niile: ọ ga-anọchikwa gị gburugburu n’ọnụ ụzọ ámá gị niile n’ala gị niile, nke Onyenwe anyị Chineke gị nyere gị. Ị ga-erikwa mkpụrụ nke ahụ gị onwe gị, anụ ụmụ gị ndị ikom na nke ụmụ gị ndị inyom, ndị Onyenwe anyị Chineke gị nyere gị, n’oge nnọchibido ahụ, na n’oke mkpagbu ahụ, nke ndị iro gị ga-eji mekpaa gị ahụhụ. Deuteronomi 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

N’isi nke abụọ nke Daniel, e ji “ígwè” nọchie alaeze nke anọ, ma Mosis kọwara “mba” nke ga-etinye “okpu-ọrụ ígwè” n’olu ndị Juu. “Mba” ahụ ga-“ebibi” ndị Juu, ọ ga-adịkwa ngwa dịka ugo, nke ugo bụ akara nke Rom. Ọ ga-abụ “mba” “asụsụ ya ị gaghị aghọta,” n’ihi na asụsụ ya ga-abụ “okwu omimi” nye ndị Juu. Ọ ga-abụ “mba nwere ihu dị egwu,” dịka e si kọwaa ya n’isi nke asatọ nke Daniel dịka “eze nwere ihu dị egwu.” Ma n’oge “nnọchibido” nke Jerusalem, ndị Juu riri “ụmụ ha ndị ikom na ndị inyom.”

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller ghọtara Rom nke ndị ọgọ mmụọ dịka ike ahụ Mozis buru amụma banyere ya, nakwa dịka alaeze nke anọ ahụ “ígwè” nke Daniel abụọ, na dịka “mba” ahụ nke kwuru Latịn, ọ bụghị Hibru ma ọ bụ Gris. Miller emeghị ọdịiche ọ bụla n’etiti alaeze nke anọ na nke ise nke amụma Akwụkwọ Nsọ, n’ihi na n’anya ya ha abụọ bụ naanị Rom. Ya mere, mgbe Rom nke ndị ọgọ mmụọ biliri na amaokwu nke iri abụọ na atọ, ọ gaghị ahụ ọdịiche ahụ e gosipụtara na amaokwu nke iri abụọ na anọ. N’ọhụụ ahụ, obere mpi ahụ agbanweela site n’ike nwoke gaa n’ike nwanyị, site n’ike nwanyị laghachi n’ike nwoke, ma site n’ike nwoke laghachi n’ike nwanyị n’amaokwu itoolu ruo iri na abụọ; ma amaokwu nke iri abụọ na atọ na-akọwapụta àgwà amụma nke Rom nke ndị ọgọ mmụọ, nkọwa Gebriel n’amaokwu nke iri abụọ na anọ na-agbanwe gaa na Rom nke nwanyị. Ike ahụ dị n’amaokwu nke iri abụọ na anọ ga-enwe “oke ike,” “ma ọ bụghị site n’ike nke aka ya: ọ ga-ebibikwa n’ụzọ dị ịtụnanya, ọ ga-enwekwa ọganihu, ma mee omume, ma bibie ndị dị ike na ndị nsọ ahụ.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

A ga-enye Rom nke Pọpu ike agha nke Rom ndị na-ekpere arụsị, ọ ga-ebibikwa ndị Chineke ruo otu puku afọ abụọ narị isii, site n’afọ 538 ruo 1798. Ọ ga-ebibi “n’ụzọ dị ịtụnanya,” n’ihi na ọ bụ anụ-ọhịa ahụ nke ụwa nile “na-eju anya na-eso,” ọ bụkwa ike ahụ nke ga “eme ma nwee ọganihu” ruo mgbe iwe mbụ ahụ nke e “kpebiri” na ọ ga-agwụ n’afọ 1798 mezuru.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Mgbe ahụ n’amaokwu nke iri abụọ na ise, Gebriel na-agbaso ntụgharị azụ na n’ihu e guzobere n’amaokwu ndị ọ na-akọwara Daniel, ma ọzọkwa kpọrọ Roma ndị ọgọ mmụọ okwu, bụ ndị site n’ụdị “amụma” ọzọ, chịkọtara alaeze ukwu ha ọnụ, dịka ndị niile na-ede akụkọ ihe mere eme siri gbaa akaebe. “Nghọ” nke Roma ndị ọgọ mmụọ bụ ime ka mba dị iche iche kwekọọ sonye n’al aeze ukwu ha na-eto eto, ma o ji nkwa udo na ọganihu wuo alaeze ukwu ahụ, n’adịghị ka alaeze ukwu ndị bu ya ụzọ, ndị e jiri naanị ike agha kpụọ. Roma ndị ọgọ mmụọ ga-abụkwa ndị “ga-ebili imegide Onyeisi nke ndịisi,” dịka o mere mgbe o tinyere Kraịst n’obe Kalvari.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Mgbe ahụ, Gebriel lebara anya n’ọhụụ abụọ ahụ ọ na-akọwara Daniel, site n’ịkọwa na ọhụụ “mareh” nke ọdịdị ahụ (ụbọchị puku abụọ na narị atọ) bụ eziokwu, nakwa na ọhụụ “chazon” nke ịzọda ebe nsọ na ìgwè ndị agha n’okpuru ụkwụ site n’aka Rome nke ndị ọgọ mmụọ na Rome nke ndị popu ga-abụ nke a “ga-emechi (ka e mechie ya),” “ruo ọtụtụ ụbọchị” (ruo n’oge ọgwụgwụ na 1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Mgbe ahụ, Daniel rịara ọrịa ruo oge ụfọdụ, emesịa o laghachiri n’ọrụ, ma ọ ka aghọtaghị ọhụụ ahụ a kpọrọ “mareh,” nke bụ ọhụụ ahụ e nyere Gabriel iwu ka o mee ka ọ ghọta. N’ihi nke ahụ, Gabriel ga-alaghachi n’isi nke itoolu, ka o mezue ọrụ ya nke ime ka Daniel ghọta ọhụụ “mareh” ahụ.

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

N’isi nke itoolu nke Daniel, Daniel nọ na-amụ Okwu amụma, o wee ghọta site n’akwụkwọ Mozis na Jeremaya. Jeremaya akọwapụtala na ndọta n’agha nke ọ nọ n’ime ya ga-adị afọ iri asaa.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Ala a nile a dum ga-abụ ebe tọgbọrọ n’efu na ihe ijuanya; mba ndị a ga-ejere eze Babilọn ozi afọ iri asaa. O gēru kwa, mgbe afọ iri asaa ahụ mezuru, na M ga-ata eze Babilọn ahụhụ, na mba ahụ, ka Onye-nwe kwuru, n’ihi ajọ omume ha, na ala ndị Kaldia, M ga-emekwa ka ọ bụrụ mkpọmkpọ ebe ebighị ebi. Jeremaịa 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Dị ka Mozis si kwuo, ndọrọ n’agha n’ala onye iro ahụ ga-adakọrịrị na oge ala ahụ ga-anụrị ụbọchị izu ike ya niile.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> M'gēme kwa ala ahu ka ọ bụrụ nkịtị; ndị iro unu bi n'ime ya ga-eju anya n'ihi ya. Aga m'achụsasịkwa unu n'etiti ndị mba ọzọ, m ga-amịpụtakwa mma-agha soro unu: ala unu ga-abụkwa nkịtị, obodo unu aghọọkwa mkpọmkpọ ebe. Mgbe ahụ ka ala ahụ ga-anụ ụtọ ụbọchị izu-ike-ya nile, ogologo oge ọ ga-adị nkịtị, ebe unu nọ n'ala ndị iro unu; ọbụna mgbe ahụ ka ala ahụ ga-ezu ike, ma nụ ụtọ ụbọchị izu-ike-ya nile. Ogologo oge ọ ga-adị nkịtị ka ọ ga-ezu ike; n'ihi na ọ dịghị ezu ike n'ụbọchị izu-ike unu, mgbe unu biri n'elu ya. Levitikọs 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Daniel aghọtalarị n’Okwu amụma nke Chineke, n’ọnụ ndị àmà abụọ, na a gbasasịwo ndị Ya n’ala ndị iro, n’oge nke ala ahụ ga-anụrị sabbath ya nile. Ọ ghọtara ihe onye dere Akwụkwọ Ihe E Mere ghọtara banyere afọ iri asaa Jeremaịa.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Ndị ahụ nke mma agha zọpụtara ka o duuru gaa Babilọn; ebe ha ghọrọ ndị ohu ya na nke ụmụ ya, ruo n’oge ọchịchị alaeze Peasia: iji mezuo okwu Onyenwe anyị site n’ọnụ Jeremaya, ruo mgbe ala ahụ nwetara izu-ike sabbat ya niile: n’ihi na ogologo oge niile ọ tọgbọrọ n’efu ka ọ na-edebe sabbat, iji mezuo afọ iri asaa. Ugbu a, n’afọ mbụ nke Saịrọs eze Peasia, ka e wee mezuo okwu Onyenwe anyị kwuru site n’ọnụ Jeremaya, Onyenwe anyị kpaliri mmụọ Saịrọs eze Peasia, nke mere ka ọ kpọsaa ya n’alaeze ya niile, ma deekwa ya n’akwụkwọ, na-asị, Otu a ka Saịrọs eze Peasia kwuru, Alaeze niile nke ụwa ka Onyenwe anyị, Chineke nke eluigwe, enyewo m; ọ bụkwa ya nyere m iwu iwuru Ya ụlọ n’ime Jerusalem, nke dị na Juda. Ònye nọ n’etiti unu n’ime ndị Ya niile? Ka Onyenwe anyị, Chineke ya, nọnyere ya, ka o rigokwa. 2 Ihe Emere 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Daniel ghọtara na afọ iri asaa nke Jeremaịa kwuru gbasara ịchụsasị n’ala onye iro, mgbe ala ahụ na-anụ ụtọ sabbat ya, dabere n’ọbụbụ ọnụ nke “ugboro asaa” dị na Levitikọs iri abụọ na isii; ma n’irube isi n’ịghọta ahụ, o mezuru ọgwụgwọ e nyere n’iwu n’ebe ahụ maka ndị n’ikpeazụ tetara n’ọnọdụ ha nke ịchụsasị.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Ma n’ebe ndị fọdụrụ ndụ n’ime unu, aga m eziga nkụda-mmụọ n’ime obi ha n’ala ndị iro ha; ụda akwukwo a fefere efe ga-achụkwa ha; ha ga-agbapụ, dị ka onye na-agbapụ n’ihu mma-agha; ha ga-adakwa mgbe ọ dịghị onye na-achụ ha. Ha ga-adakwasị ibe ha, dị ka a ga-asị na ha na-agba ọsọ n’ihu mma-agha, mgbe ọ dịghị onye na-achụ ha: unu agaghịkwa enwe ike iguzo n’ihu ndị iro unu. Unu ga-ala n’iyi n’etiti ndị mba ọzọ, ala ndị iro unu ga-eripịakwa unu. Ndị fọdụrụ n’ime unu ga-ala n’iyi n’ihi ajọ omume ha n’ala ndị iro unu; ha ga-esokwa nna nna ha ala n’iyi n’ihi ajọ omume nna nna ha. Ọ bụrụ na ha ekwupụta ajọ omume ha, na ajọ omume nna nna ha, tinyere njehie ha nke ha mejọrọ megide m, nakwa na ha ejegharịwo n’ụzọ na-emegide m; nakwa na m onwe m ejekwara n’ụzọ na-emegide ha, wee kpọbata ha n’ala ndị iro ha; ọ bụrụkwa na e wedara obi ha ndị a na-ebighi úgwù ala, ha ekwekwa mgbe ahụ ịnata ntaramahụhụ nke ajọ omume ha: mgbe ahụ ka m ga-echeta ọgbụgba ndụ m na Jekọb, ọgbụgba ndụ m na Aịzikkwa ka m ga-echeta, ọgbụgba ndụ m na Ebrehamkwa ka m ga-echeta; echetakwa m ala ahụ. A ga-ahapụkwa ala ahụ n’aka ha, ọ ga-enwekwa ọṅụ sabbat ya nile, mgbe ọ tọgbọrọ n’efu na-enweghị ha: ha ga-anabatakwa ntaramahụhụ nke ajọ omume ha; n’ihi na, ee, n’ihi na ha ledara ikpe m anya, n’ihi na mkpụrụ obi ha kpọrọ ụkpụrụ m asị. Ma n’agbanyeghị ihe ndị a niile, mgbe ha nọ n’ala ndị iro ha, agaghị m atụfu ha, agaghịkwa m akpọ ha asị, ibibi ha kpamkpam, na imebi ọgbụgba ndụ m na ha: n’ihi na abụ m Onyenwe ha Chineke. Ma n’ihi ha ka m ga-echeta ọgbụgba ndụ ndị nna nna ha, ndị m mere ka ha si n’ala Ijipt pụta n’anya ndị mba ọzọ, ka m wee bụrụ Chineke ha: Abụ m Onyenwe anyị. Ndị a bụ ụkpụrụ na ikpe na iwu nile, nke Onyenwe anyị mere n’etiti ya na ụmụ Izrel n’ugwu Saịnaị site n’aka Mosis. Levitikọs 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Ekpere Daniel n’isi nke itoolu na-agwa akụkụ ọ bụla nke ndụmọdụ ahụ metụtara ndị chọtara onwe ha ka a chụsasịrị n’ala onye iro. A ga-eme ka ekpere ahụ kwekọọ na ekpere ya n’isi nke abụọ, n’ihi na ọnụ ha na-anọchi anya ekpere nke ndị ahụ dị na Mkpughe isi nke iri na otu, ndị nwụrụ anwụ n’okporo ámá nke nnukwu obodo ahụ nke Sọdọm na Ijipt, bụ́ ndị chọpụtara na a chụsasịkwara ha. Ka Daniel na-emecha ekpere ya, Gebriel na-alọghachi imecha ọrụ nke ịkọwa ọhụụ “mareh”, dịka Mmụọ Nsọ bu n’obi imezuuru ndị àmà abụọ nke Mkpughe isi nke iri na otu.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Ma mgbe m nọ na-ekwu okwu, na-ekpe ekpere, na-ekwupụta mmehie m na mmehie nke ndị m, bụ́ Izrel, ma na-eweta arịrịọ m n’ihu Onyenwe anyị Chineke m n’ihi ugwu nsọ nke Chineke m; ee, mgbe m nọ na-ekwu okwu n’ekpere, ọbụna nwoke ahụ, Gebriel, onye m hụrụ n’ọhụ n’mbido, ebe e mere ka o fee ngwa ngwa, metụrụ m n’oge àjà mgbede. O wee mee ka m ghọta, gwa m okwu, sị, O Daniel, apụtawo m ugbu a inye gị amamihe na nghọta. Daniel 9:20–22.

We will continue this study in the next article.

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

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “N’oge na-adịghị anya tupu ọdịda Babilọn, mgbe Daniel nọ na-atụgharị uche n’amụma ndị a ma na-achọ Chineke ka o nye ya nghọta banyere oge ndị ahụ, e nyere ya usoro ọhụụ gbasara ibili na ịda nke alaeze dị iche iche. N’ọhụụ mbụ ahụ, dịka e dekọrọ ya n’isi nke asaa nke akwụkwọ Daniel, e nyere nkọwa; ma ọ bụghị ihe niile ka e mere ka o doo onye-amụma ahụ anya. ‘Echiche m kpasuru m oke iwe,’ ka o dere banyere ahụmahụ ya n’oge ahụ, ‘ihu m wee gbanwee n’ime m: ma edebere m okwu ahụ n’obi m.’ Daniel 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Site n’ọhụụ ọzọ, a tụbara ìhè ọzọ n’elu ihe ndị ga-eme n’ọdịnihu; ọ bụkwa na njedebe ọhụụ a ka Daniel nụrụ ‘otu onye nsọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Olee ogologo oge ka ọhụụ a ga-adị?’ Daniel 8:13. Azịza e nyere, ‘Ruo puku ụbọchị abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha’ (amaokwu nke 14), jupụtara ya n’ihe mgbagwoju anya. O ji ezi obi chọọ ihe ọhụụ ahụ pụtara. Ọ pụghị ịghọta njikọ dị n’etiti afọ iri asaa nke ndọta n’agha, dịka e buru amụma banyere ya site n’ọnụ Jeremiah, na puku afọ abụọ na narị atọ nke o nụrụ n’ọhụụ ka onye ọbịa nke eluigwe kwupụtara na ha ga-agafe tupu eme ka ebe nsọ Chineke dị ọcha. Mmụọ-ozi Gabriel nyere ya nkọwa nke akụkụ ya; ma mgbe onye amụma ahụ nụrụ okwu ndị a, ‘Ọhụụ ahụ … ga-abụ maka ọtụtụ ụbọchị,’ ọ dapụrụ n’ike. ‘Mụ onwe m, Daniel, dara mbà n’obi,’ ka o dekọrọ banyere ahụmahụ ya, ‘m wee na-arịa ọrịa ụbọchị ole na ole; emesịa, ebiliri m, wee rụọ ọrụ eze; ọhụụ ahụ wee ju m anya, ma ọ dịghị onye ghọtara ya.’ Amaokwu nke 26, 27.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> “N’ebe ọ ka na-ebu ibu n’ihi Izrel, Daniel mụgharịrị amụma nile nke Jeremaya. Ha doro anya nke ukwuu—doro anya nke ukwuu nke na o si n’ihe-àmà ndị a edere n’akwụkwọ ghọta ‘ọnụọgụgụ afọ ndị ahụ nke okwu nke Onyenwe anyị bịakwutere Jeremaya onye-amụma, na Ọ ga-emezu afọ iri asaa n’ime mbibi nile nke Jerusalem.’ Daniel 9:2.”

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “N’ịbụ nke okwukwe e wuru n’elu okwu amụma nke doro anya, Daniel rịọrọ Onyenwe anyị ka e mezuo nkwa ndị a ọsọ ọsọ. Ọ rịọkwara ka e chekwaa nsọpụrụ Chineke. N’ime arịrịọ ya, o jikọtara onwe ya kpamkpam na ndị dara n’imezu nzube Chineke, na-ekwupụta mmehie ha dịka nke ya onwe ya.” Prophets and Kings, 553, 554.

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