Article

# The Book of Daniel - Number Twenty

Akwụkwọ Daniel — Nọmba Iri Abụọ

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Daniel na Mkpughe: Iwepu Ákwà-Nkà Amụma nke Ịrị elu na Ịdà alaeze dị iche iche

Author

Jeff Pippenger

Published

December 15, 2023

Formats

PDF
Word
Song MP3

Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Nwannaanyị White na-egosikarị na a na-akọwa nkuzi amụma ndị dị mkpa ka a ghọta site n’ịrị elu na ọdịda nke alaeze dị iche iche.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Site n’ịrị elu na ọdịda nke mba dị iche iche, dịka e mere ka o doo anya n’akwụkwọ Daniel na Mkpughe, anyị kwesịrị ịmụ otú ebube efu, nke naanị ya bụ nke anya na nke ụwa, si bụrụ ihe na-enweghị uru. Babilọn, ya na ike ya nile na ịdị ebube ya, nke ụwa anyị ahụbeghịkwa ụdị ya kemgbe ahụ,—ike na ịdị ebube nke, n’anya ndị bi n’oge ahụ, yiri ihe guzosiri ike ma na-adịgide adịgide,—lee otú o si la n’iyi kpamkpam! Dịka “ifuru ahịhịa,” ọ laala n’iyi. Jems 1:10. Otu a ka alaeze Midia na Peshia lara n’iyi, kwa alaeze Gris na Rom. Otu a kwa ka ihe nile nke na-enweghị Chineke dịka ntọala ya si ala n’iyi. Naanị ihe ahụ e jikọtara na nzube Ya, nke na-egosipụtakwa agwa Ya, nwere ike ịdịgide. Ụkpụrụ Ya bụ naanị ihe ndị kwụụrụ onwe ha ike nke ụwa anyị maara.” Prophets and Kings, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

“Mbilite na ọdịda” nke alaeze ndị a na-anọchi anya n’akwụkwọ Daniel na Mkpughe bụ isi ihe a ga-elekwasị anya n’ụzọ ziri ezi e si amụ amụma. A na-egosi ọdịda Babilọn site n’ụdị nke ọdịda Bebel Nimrod na Jenesis isi nke iri na otu. Mgbe ahụ, na Daniel isi nke ise, Babilọn dara ọzọ. Akụkọ ihe mere eme nke papasi banyere mbilite ya n’ọchịchị n’afọ 538, na ọdịda ya sochiri ya n’afọ 1798, na-anọchikwa anya ọdịda ikpeazụ nke Babilọn, n’ihi na ike papal bụ, n’amụma, Babilọn nke mmụọ. Papasi dara n’afọ 1798, Mkpughe isi nke iri na asatọ na-akọwapụtakwa ọdịda ikpeazụ ya. Na Daniel isi nke iri na otu, amaokwu nke iri anọ na ise, papasi, nke a nọchiri anya ebe ahụ dịka eze nke ugwu, na-abịa na njedebe ya, ebe ọ nweghị onye ga-enyere ya aka. Nke a na-eme mgbe oge ebere mechiri emechi, n’ihi na amaokwu nke iri anọ na ise nke isi nke iri na otu, na amaokwu nke mbụ nke isi nke iri na abụọ, na-anọchi anya otu akụkọ ihe mere eme ahụ.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Ọ ga-akpọkwa ụlọikwuu nke ụlọ eze ya n’etiti oke osimiri ndị ahụ n’ugwu nsọ ahụ dị ebube; ma ọ ga-abịa na njedebe ya, ọ dịghịkwa onye ga-enyere ya aka. Ma n’oge ahụ Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzo n’aka ụmụ nke ndị gị: a ga-enwekwa oge mkpagbu, nke na-adịbeghị kemgbe e nwere mba ruo n’oge ahụ kpọmkwem: ma n’oge ahụ ka a ga-azọpụta ndị gị, onye ọbụla a ga-achọta ka e dere ya n’akwụkwọ ahụ. Daniel 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Ozi nke mmụọ ozi nke abụọ guzobere n’eziokwu ahụ na Babilọn adaala ugboro abụọ. Babilọn nkịtị, nke Nimrọd na Belshaza nọchiri anya ya, dara ugboro abụọ; Babilọn nke mmụọ dara na 1798, ọ ga-adakwa ọzọ mgbe oge nnwale mmadụ ga-emechi.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Mmụọ-ozi ọzọ sochiri ya, na-asị, Babilọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya. Mkpughe 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Nkwughachi ọdịda Babilọn n’ọnụ mmụọ ozi nke abụọ na-enye nkwado amụma maka ịmata mụbaa okwu na nkebiokwu ndị dị n’Akwụkwọ Nsọ dịka ihe nnọchianya nke ozi ndị jikọtara ọnụ nke mmụọ ozi nke abụọ na Mkpu Etiti Abalị. Ọ na-akwado kwa ụkpụrụ Nwanyị White kọwara, nke metụtara ịmụ amụma dabere n’ịrị elu na ọdịda nke alaeze ndị e sere n’akwụkwọ Daniel na Mkpughe. Ọ na-egosikwa echiche ahụ na, iji ghọta ọdịda Babilọn, onye na-amụ amụma ga-achịkọta ọnụ ọdịda Babilọn niile, “ahịrị n’elu ahịrị,” iji guzobe ozi amụma ziri ezi banyere ọdịda ikpeazụ nke Babilọn.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Ọdachi Babilọn ugboro abụọ n’ozi nke mmụọ-ozi nke abụọ dabeere n’iwu amụma nke na-akọwa na a na-eme ka eziokwu guzosie ike n’ịgba àmà nke ndị àmà abụọ. Mmeghe ugboro abụọ nke ọdịda Babilọn n’ime ozi ahụ na-anọchi anya usoro amụma nke a kọwara n’Akwụkwọ Nsọ dịka mmiri ozuzo ikpeazụ. Usoro nsọ ahụ, nke bụ mmiri ozuzo ikpeazụ, bụ itinye n’ọrụ ịkpọkọta ahịrị amụma dị iche iche ọnụ “ahịrị n’elu ahịrị.” Mgbe onye na-amụ amụma jiri ya rụọ ọrụ, usoro ahụ na-eme ka “ozi” nke mmiri ozuzo ikpeazụ guzosie ike. Ozi mmiri ozuzo ikpeazụ ahụ nke e mere ka ọ guzosie ike site n’itinye n’ọrụ usoro nsọ ahụ, ka e mesịrị a na-ekwusa ya n’akụkọ amụma ejikọrọ ọnụ nke mmụọ-ozi nke abụọ na Mkpu Etiti Abalị. Nke a bụ eziokwu n’akụkọ ihe mere eme nke mmegharị nke mmụọ-ozi mbụ, ọ bụkwa eziokwu taa, n’akụkọ ihe mere eme nke mmegharị nke mmụọ-ozi nke atọ.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Isi nke anọ na nke ise nke akwụkwọ Daniel na-anọchite anya ahịrị akụkọ ihe mere eme nke kpuchiri ibili na mmalite Babilọn, nke a na-anọchi anya ya site n’aka Nebukadneza n’isi nke anọ, ma mgbe ahụ ọdịda na njedebe Babilọn, nke a na-anọchi anya ya site n’aka Belshaza n’isi nke ise. Ha abụọ ọnụ na-emepụta otu ahịrị amụma. Ahịrị amụma nke isi abụọ ahụ mepụtara ga-adịkwasị n’elu Daniel isi nke mbụ ruo nke atọ, ka e wee guzobe ozi mmiri ozuzo ikpeazụ.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Isiakwụkwọ abụọ ahụ na-egosi ọdịda na ibili ọzọ nke Nebukadneza, na ọdịda na mbibi nke Belshaza, ya mere ha na-egosi ọdịda Babilọn n’isi na n’ọgwụgwụ nke ahịrị ahụ. Ahịrị amụma nke isiakwụkwọ abụọ ahụ mepụtara ka e hiwere n’elu Babilọn ịdaba, ibili, ma mesịa ịdaba ọzọ. Eziokwu ahụ naanị ya na-achọpụta na isiakwụkwọ abụọ ahụ na-anọchite ozi nke mmụọ-ozi nke abụọ. Isiakwụkwọ abụọ ahụ na-anọchite akụkọ ihe mere eme nke anụ ọhịa nke ụwa nke Mkpughe iri na atọ, ma n’ime akụkọ ahụ, a na-ekwusa ozi nke mmụọ-ozi nke abụọ na Mkpu Etiti Abalị ugboro abụọ.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Ya mere, tupu anyị amalite nleba anya anyị n’isi nke anọ na nke ise nke Daniel, anyị ga-amata usoro nsọ ahụ nke bụ mmiri ozuzo ikpeazụ, emesia site n’iji usoro ahụ arụ ọrụ, anyị ga-amata ozi nke mmiri ozuzo ikpeazụ.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Akara ngosi dị mkpa nke akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ bụ usoro a na-anọchi anya site n’iwu William Miller banyere nkọwa amụma. Ndị mmadụ ji iwu ndị ahụ mata ozi nke Mkpu Etiti Abalị, ma ozi ahụ bụ ozi mmiri ozuzo ikpeazụ maka akụkọ ihe mere eme ahụ. Akara ngosi dị mkpa nke akụkọ ihe mere eme nke mmụọ ozi nke atọ bụ usoro a na-anọchi anya dịka “Igodo Amụma”. A ga-eji iwu ndị ahụ, ọnụ na iwu William Miller, mata ozi nke Mkpu Etiti Abalị n’akụkọ ihe mere eme anyị ugbu a, ma ozi a na-eguzobe ugbu a site n’iwu ndị ahụ bụ ozi mmiri ozuzo ikpeazụ nke ụbọchị ikpeazụ. Iwu Miller na-anọchi anya mmiri ozuzo mbụ n’akụkọ ihe mere eme amụma nke anụ ọhịa nke ụwa, ma iwu ndị ahụ, mgbe ejikọtara ha na “Igodo Amụma”, na-anọchi anya mmiri ozuzo ikpeazụ n’akụkọ ihe mere eme amụma nke anụ ọhịa nke ụwa.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Mmiri ozuzo ikpeazụ bụ usoro e ji arụpụta ozi ahụ. E nwere ndị a na-eduhie n’ihi na ha na-achọ inwe ahụmịhe mmiri ozuzo ikpeazụ, na-enweghị ibu ụzọ chọọ ozi ahụ nke na-emepụta ahụmịhe ahụ. Ụka Pentikọstal nke Kraịstndọm bụ ihe atụ doro anya nke aghụghọ ahụ. Ụdị nduzi ezighị ezi ahụ ka dịkwa n’aka ndị na-achọ n’eziokwu ozi mmiri ozuzo ikpeazụ, ma jụ ịchọ usoro nke na-akọwapụta ma na-eguzobe ozi mmiri ozuzo ikpeazụ. Enweghị usoro ziri ezi, a pụghị ịmata ozi ziri ezi. Enweghị ozi ziri ezi, ahụmịhe ziri ezi agaghị ekwe omume ma ọlị.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Ihe eziokwu Akwụkwọ Nsọ a pụtara adịghị amata n’aka ọtụtụ mmadụ, n’ihi na ha akpọtụbeghị echiche na e nwere otu ụzọ ziri ezi isi mụọ Akwụkwọ Nsọ, nakwa na e nwekwara ọtụtụ ụzọ na-ezighị ezi isi mụọ Akwụkwọ Nsọ. Ụzọ na-ezighị ezi isi mụọ Akwụkwọ Nsọ, nke bụkwa nke a na-ahọrọ ugboro ugboro karịa ụzọ ndị ọzọ niile, bụ ịtụkwasị obi n’echiche ndị mmadụ ọzọ banyere ihe Akwụkwọ Nsọ na-akụzi. Nke a bụ nsogbu a na-ahụkarị n’etiti mmadụ, nke mere na ụka ọ bụla na-ahazi usoro iji gboo mkpa a ha chere n’ụgha na ìgwè atụrụ ha nwere. Mkpa ụgha ahụ na-amịpụta ọrụ ụgha nke iwulite usoro ndị ndu a na-akọwa dịka ndị ọkachamara ime mmụọ n’ihe gbasara nghọta Akwụkwọ Nsọ, ndị ga-eduzi nghọta nke ìgwè atụrụ ahụ a na-azụbeghị nke ọma n’ụzọ ziri ezi. Akwụkwọ Nsọ n’ezie na-akọwa usoro a haziri nke ọma maka nhazi nke ụka, nke gụnyere ndị okenye, ndị amụma, na ndị nkụzi; ma Akwụkwọ Nsọ adịghị mgbe ọ bụla akwado nrụrụ ahụ nke nhazi ụka nke na-amịpụta usoro ndị ndu e chiri echichi iji kpebie ihe bụ eziokwu ma ọ bụ ihe na-abụghị eziokwu, ma emesịa, onye bụ ma onye na-abụghị onye jụrụ okwukwe.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Gbalịsie ike igosi onwe gị n’ihu Chineke dịka onye a kwadoro, onye ọrụ nke na-ekwesịghị ime ihere, na-ekewa okwu nke eziokwu nke ọma. 2 Timoti 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Onye ndú nzukọ ka a ga-akpọku ka ọ dụọ ọdụ, baa mba, kuzie ma chekwaa megide ozizi ụgha na ndị na-akwalite ozizi ụgha ahụ, ma a kpọrọ onye ọ bụla n’ime anyị ka ọ “mụsie ike igosi” onwe ya dị ka onye “a nabatara n’ihu Chineke,” site n’“ikewa okwu eziokwu nke ọma.” N’ime ime nke a, anyị aghaghị ịma usoro ahụ Akwụkwọ Nsọ na-akọwa dị ka ụzọ ziri ezi isi kewaa okwu eziokwu nke ọma. Akwụkwọ Aịzaịa na-akọwapụta ihe ndị a n’okirikiri mmiri ozuzo ikpeazụ, ya mere ọ bụ n’ebe ahụ ka anyị ga-amalite.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> N’ụbọchị ahụ, Jehova ga-eji mma-agha ya dị nkọ, na nke ukwu, na nke ike taa Livayatan ahụhụ, bụ agwọ ahụ na-agba ọsọ ọsọ, ọbụna Livayatan ahụ, bụ agwọ ahụ gbagọrọ agbagọ; ọ ga-egbukwa dragọn ahụ nke dị n’oké osimiri. N’ụbọchị ahụ, bụrụnụ ya abụ, sị, Ubi-vain nke mmanya ọbara ọbara. Mụ onwe m, Jehova, na-echekwa ya; M ga na-enye ya mmiri mgbe nile: ka onye ọ bụla ghara imerụ ya, M ga-echekwa ya ehihie na abalị. Iwe adịghị n’ime M: ònye ga-edobe ogwu na uke imegide M n’agha? M ga-agabiga n’etiti ha, M ga-esure ha ọnụ. Ma ọ bụ ka o jidesie ike M, ka o wee mee udo n’ebe M nọ; ọ ga-emekwa udo n’ebe M nọ. Ọ ga-eme ka ndị si n’Jekọbịa pụta gbaa mgbọrọgwụ: Izrel ga-ama ifuru ma mịpụta ome, ma mejupụta ụwa dum mkpụrụ. Ò tiela ya ihe dịka O siri tie ndị tiri ya? ma ọ bụ e gburu ya dịka e si gbuo ndị ndị ya gburu? N’ókè, mgbe ọ na-apụta, Ị ga-eso ya kpe ikpe: Ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. Site n’ihe a, ya mere, ka a ga-esi sachapụ ajọ omume Jekọb; nke a bụkwa mkpụrụ ya nile, iwepụ mmehie ya; mgbe ọ na-eme nkume niile nke ebe-ichụ-àjà ka ha dị ka nkume nzu e tịwara etiwa, osisi Ashera na ihe oyiyi agaghị eguzosi. Ma obodo ahụ e wusiri ike ga-abụ nkịtị, ebe obibi ga-abụ ihe a gbahapụrụ agbahapụ, a ga-ahapụkwa ya dị ka ọzara: ebe ahụ ka nwa ehi ga-ata nri, ebe ahụkwa ka ọ ga-edina ala, rie alaka ya. Mgbe alaka ya akpọnwụwo, a ga-anyajisị ha: ndị inyom ga-abịa, kpọọ ha ọkụ: n’ihi na ọ bụ ndị na-enweghị nghọta: ya mere, Onye kere ha agaghị emere ha ebere, Onye kpụrụ ha agaghịkwa egosi ha amara. Ọ ga-erukwa na n’ụbọchị ahụ, Jehova ga-akọchapụ site n’ọwa osimiri ahụ ruo n’iyi Ijipt, a ga-achịkọtakwa unu otu otu, unu ụmụ Izrel. Ọ ga-erukwa na n’ụbọchị ahụ, a ga-afụ nnukwu opi ahụ, ha ga-abịa, ndị nọ njikere ila n’iyi n’ala Asiria, na ndị a chụpụrụ achụpụ n’ala Ijipt, ha ga-efekwa Jehova n’ugwu nsọ ahụ dị na Jerusalem. Aịsaịa 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

N’isiokwu ndị bu ụzọ, anyị agbasawo ugboro ugboro okwu banyere “ọkọlọtọ” a na-ebuli elu iji kpọọ ụmụ ndị ọzọ nke Chineke ka ha pụta na Babilọn. Amaokwu ikpeazụ nke Aịzaya isi nke iri abụọ na asaa na-ekwu maka ọrụ ọkọlọtọ ahụ mgbe ọ na-asị, “a ga-afụkwa opi ukwu ahụ, ha ga-abịakwa, bụ ndị dị njikere ịla n’iyi n’ala Asiria.” Asiria bụ akara Babilọn n’ụbọchị ikpeazụ, ma ndị na-anụ ozi ịdọ aka ná ntị ahụ ka ha pụta na Babilọn n’amaokwu ahụ, na-abịa fee ofufe ọnụ na ndị ahụ a na-anọchi anya dị ka otu narị puku na iri anọ na anọ, bụ ndị a tọkwasịrị n’amụma n’“ugwu nsọ dị na Jerusalem.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Amaokwu a na-asị, “ọ ga-erukwa n’ụbọchị ahụ.” “Ụbọchị ahụ,” nke bụ ụbọchị mgbe olu nke abụọ nke Mkpughe isi nke iri na asatọ kpọrọ ụmụ Chineke ndị ọzọ ka ha si na Babilọn pụta, bụ ọnọdụ e debere isi ahụ dum. Olu nke abụọ nke Mkpughe isi nke iri na asatọ na-eti mkpu n’oge iwu Ụbọchị Sọnde, mgbe a na-echeta akwụna Taịa.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Anụrụ m olu ọzọ si n’eluigwe, na-asị, Si n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị òkè na mmehie ya, ka unu ghara ịnara kwa ihe n’ihe otiti ya. N’ihi na mmehie ya eruwo ruo n’eluigwe, Chineke echetawokwa ajọ omume ya nile. Mkpughe 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Aịzaya isi nke iri abụọ na asaa malitere site n’ịkọwa otu ụbọchị ahụ isi ahụ ji kwụsị, mgbe ọ sịrị, “N’ụbọchị ahụ, Jehova ga-eji mma-agha ya nke dị njọ, dị ukwuu, dịkwa ike taa Leviathan ahụ, agwọ ahụ na-agba ọsọ ọsọ, ọbụna Leviathan ahụ, agwọ ahụ gbagọrọ agbagọ; ọ ga-egbukwa dragọn ahụ nke nọ n’oké osimiri.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

N’iwu Sọnde, ikpe nchịkwa na ịkwụghachi ụgwọ nke Chineke na-amalite n’elu alaeze nke dragọn ahụ (United Nations), anụ ọhịa ahụ (papacy) na onye amụma ụgha ahụ (United States). N’iwu Sọnde, a na-akwatu onye amụma ụgha ahụ dịka alaeze nke isii nke amụma Akwụkwọ Nsọ, ma ndapụ n’ezi ofufe nke mba na-eweta mbibi mba. Iwu Sọnde bụ ebe ikpe nchịkwa Chineke na-amalite ịdaba n’elu dragọn ahụ, onye bụ Setan (ma a na-anọchi alaeze ya nke ụwa anya dịka dragọn ahụ), anụ ọhịa ahụ na onye amụma ụgha ahụ. Ọ bụ ntaramahụhụ na-aga n’ihu n’usoro, nke na-amalite n’iwu Sọnde. Mmalite na ọgwụgwụ nke isi nke iri abụọ na asaa nke Aịsaịa bụ iwu Sọnde, ma isi ahụ na-anọchi anya okwu ndị pụrụ iche nke jikọrọ kpọmkwem na akụkọ ihe mere eme nke na-eduga ruo n’iwu Sọnde ma na-esokwa ya.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Anyị na-atụle isi nke iri abụọ na asaa, n’ihi na ọ na-eguzobe ọnọdụ amụma maka isi nke iri abụọ na asatọ na nke iri abụọ na itoolu. N’ime isi ndị ahụ ka anyị ga-ahụ nkọwa mmiri ozuzo ikpeazụ dị ka usoro ọrụ, nke ga-eme ka anyị ghọta ịdị mkpa nke ịtọkwasị isi nke anọ na nke ise nke Daniel n’elu isi nke mbụ ruo nke atọ nke Daniel. Mgbe Isaiah isi nke iri abụọ na asaa kọwapụtara mmalite ntaramahụhụ na-aga n’ihu megide alaeze dragọn ahụ, ọ na-edekọ na n’oge ahụ, e nyere ndị nke Chineke iwu ka ha “bụọrọ ya abụ.” Bụọrọ onye abụ?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Azịza banyere onye a ga-abụ abụ nye ya dị n’aha abụ ahụ, n’ihi na ha ga-abụ “ubi-vain nke mmanya ọbara-ọbara, nke Onyenwe anyị na-echekwa.” Akụkọ banyere ubi-vain ahụ bụ akụkọ banyere ndị nke Chineke, a kpọtụrụkwa ya mbụ site n’ọnụ Aịzaya n’isi nke ise.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Ugbu a ka m ga-abụkuuru onye m hụrụ n’anya nke ukwuu abụ banyere ubi-vain ya. Onye m hụrụ n’anya nke ukwuu nwere ubi-vain n’elu ugwu na-amị mkpụrụ nke ukwuu: O wee gbarie ya ogige, chịkọpụta nkume dị n’ime ya, kụọ ya osisi-vain kachasị mma, wukwasi ụlọ elu n’etiti ya, meekwa ebe a na-azọ mkpụrụ-vain n’ime ya: o wee tụrụ anya na ọ ga-amị mkpụrụ-vain, ma o mịrị mkpụrụ-vain ọhịa. Ma ugbu a, unu bi na Jerusalem, na unu ndị Juda, biko, kpenụ ikpe n’etiti m na ubi-vain m. Gịnị ka a pụrụ imekwuara ubi-vain m nke m na-emeghị n’ime ya? gịnị mere, mgbe m tụrụ anya na ọ ga-amị mkpụrụ-vain, o jiri mịa mkpụrụ-vain ọhịa? Ma ugbu a, bịanụ; aga m agwa unu ihe m ga-eme ubi-vain m: aga m ewepụ ogige ya, a ga-eripịa ya; kwatuo mgbidi ya, a ga-azọda ya n’okpuru ụkwụ: Aga m eme ka ọ bụrụ ihe tọgbọrọ n’efu: a gaghị akwachaa ya, a gaghị egwukwa ya ala; kama ọgọ na uke ga-epulite n’ime ya: aga m atụkwa igwe ojii iwu ka ha ghara izo mmiri ozuzo n’elu ya. N’ihi na ubi-vain nke Jehova nke ndị agha bụ ụlọ nke Israel, ndị ikom Juda bụkwa osisi ụtọ ya: o tụrụ anya ikpe ziri ezi, ma lee mmegbu anya; tụrụ anya ezi omume, ma lee mkpu akwa. Aịsaịa 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

N’akụkọ ihe mere eme nke nsogbu iwu Sọnde, ndị nke Chineke ga-abụrịrị ndị na-abụ abụ nke ubi-vain nye ndị nke Chineke, n’ihi na abụ ahụ na-asị, “Ma ugbu a, unu ndị bi na Jerusalem, na unu ndị ikom Juda, bikonu, kpeenụ ikpe, ana m arịọ unu, n’etiti m na ubi-vain m.” Abụ nke ubi-vain bụ abụ nke na-akọwapụta ịgafe ndị nke ọgbụgba ndụ mbụ, ebe Chineke na-abanye n’ọgbụgba ndụ na ndị ahụ Pita kwuru banyere ha na “n’oge gara aga ha abụghị ndị mmadụ, ma ugbu a ha bụ ndị nke Chineke.” Ọ na-egosikwa na mmiri ozuzo adabeghị n’elu ubi-vain ahụ, si otú a na-akọwapụta ọrụ Elaija, onye na-abịa n’oge ahụ, onye naanị ya pụrụ ime ka mmiri ozuzo zoo n’oge ahụ. Anyị maara na abụ ahụ bụ banyere ịgafe ndị nke ọgbụgba ndụ, n’ihi na Kraịst bụrụụrụ Izrel oge ochie abụ nke ubi-vain ahụ, n’oge a na-agafe Izrel oge ochie, ebe Chineke n’otu oge ahụ na-abanye n’ọgbụgba ndụ na Izrel ime mmụọ.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Nụ parabol ọzọ: Otu onye nwe ụlọ dị, onye kụrụ ubi-vain, wee gbaa ya ogige gburugburu, wee gwupụta ebe a na-azọ mmanya n’ime ya, wee wuo ụlọ elu, wee nyefee ya n’aka ndị ọrụ ubi, ma gawa n’ala dị anya: Ma mgbe oge mkpụrụ ya bịarutere nso, o zigara ndị ohu ya n’ebe ndị ọrụ ubi ahụ nọ, ka ha nata mkpụrụ ya. Ndị ọrụ ubi ahụ wee jide ndị ohu ya, tie otu, gbuo otu ọzọ, tụwaa otu ọzọ nkume. Ọzọkwa, o zigara ndị ohu ọzọ, karịa ndị mbụ: ha wee meso ha otu ahụ kwa. Ma n’ikpeazụ, o zigara ha nwa ya, sị, Ha ga-asọpụrụ nwa m. Ma mgbe ndị ọrụ ubi ahụ hụrụ nwa ahụ, ha gwara onwe ha, Nke a bụ onye nketa; bianụ, ka anyị gbuo ya, ka anyị weghara ihe nketa ya. Ha wee jide ya, chụpụ ya n’èzí ubi-vain ahụ, gbuo ya. Ya mere, mgbe onye nwe ubi-vain ahụ bịara, gịnị ka ọ ga-eme ndị ọrụ ubi ahụ? Ha sịrị ya, Ọ ga-ebibi ndị ajọ mmadụ ahụ n’ụzọ dị oke njọ, nyefee ubi-vain ya n’aka ndị ọrụ ubi ọzọ, ndị ga-enye ya mkpụrụ ya n’oge ha. Jisọs sịrị ha, Ọ dịbeghị mgbe unu gụrụ n’Akwụkwọ Nsọ, Nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka e mere isi nkuku: nke a bụ ọrụ Onyenwe anyị, ọ dịkwa ịtụnanya n’anya anyị? N’ihi ya asị m unu, a ga-anapụ unu alaeze Chineke, nye ya mba nke na-amị mkpụrụ ya. Onye ọbụla ga-adakwasị nkume a ga-agbajikwa: ma onye ọbụla ọ ga-adakwasị, ọ ga-egweri ya ka ọ bụrụ uzuzu. Ma mgbe ndị isi nchụàjà na ndị Farisii nụrụ parabol ya nile, ha ghọtara na ọ na-ekwu banyere ha. Matiu 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Mgbe Jisọs bụrụụrụ Izrel oge ochie abụ nke ubi vaịn nke Chineke, ike na usoro ezi uche dị n’ozi ahụ dọọrọ ha nke ukwuu, nke mere na mgbe Jisọs jụrụ ndị Juu na-agbagha agbagha ihe Onyenwe ubi vaịn ahụ ga-eme ndị gburu Ọkpara ahụ, ha enweghị ike ịghara inye azịza ziri ezi, mgbe ha sịrị, “Ọ ga-ebibi ndị ajọ mmadụ ahụ n’ụzọ jọgburu onwe ya, ọ ga-enyekwa ubi vaịn ya n’aka ndị ọzọ na-arụ ubi, ndị ga-enye ya mkpụrụ ya n’oge ha.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Jisọs wee ozugbo tinye amaokwu ọzọ n’abụ ahụ, mgbe Ọ bụrụrịrị abụ banyere nkume a jụrụ ajụ, ma chịkọta azịza ha na ahịrị mmechi ahụ mgbe O kwuru, “Ya mere asị m unu, a ga-anapụ unu alaeze Chineke, nye ya mba na-amị mkpụrụ ya. Ma onye ọ bụla ga-ada n’elu nkume a, a ga-agbajikwa ya: ma onye ọ bụla nkume a ga-adakwasị, ọ ga-egweri ya ka ọ bụrụ ntụ ntụ.” “Ịgweri ya ka ọ bụrụ ntụ ntụ,” ahụ na-ada ụda Aịsaịa iri abụọ na asaa, n’ime ime “nkume nile nke ebe ịchụàjà ka e mee ka ha dị ka nkume nzu e tipịaworo n’ibe, asherim na ihe oyiyi agaghị ebili ọtọ.” Ha abụọ bụ nrụtụ aka n’ọrụ mmeghari-obi e mere site n’aka Josaịa, onye nọchiri anya ndị ahụ n’ụbọchị ikpeazụ ga-achọpụta ọzọ “oge asaa”, nke bụ nkume nke ịsụ ngọngọ nke na-azọpịa ndị jụrụ ịhụ ya dịka ihe dị oké ọnụ ahịa.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

N’ụbọchị iwu Sọnde ahụ, dịka e si nọchite ya n’Aịzaya isi nke iri abụọ na asaa, ndị ahụ “n’oge gara aga na-abụghị ndị mmadụ,” ga-abụ abụ banyere ubi-vine nke mmanya uhie nke Onyenwe anyị. Isiokwu ndị a egosila ugboro ugboro na ozi nke atọ adịghị, ma ọ bụrụ na e nweghị ozi mbụ na ozi nke abụọ. Iwu Sọnde ahụ bụ ozi nke atọ, ma ụbọchị iwu Sọnde ahụ gụnyere akụkọ ihe mere eme nke ozi mbụ na nke abụọ. N’isi nke iri abụọ na asaa nke Aịzaya, iwu Sọnde ahụ na-akọwapụta oge a nọchiri anya ya n’isi nke mbụ nke Daniel, ma mesịa ọzọ n’isi nke mbụ ruo nke atọ nke Daniel. N’amụma, ụbọchị iwu Sọnde ahụ n’isi nke iri abụọ na asaa na-akọwapụta akụkọ ihe mere eme nke Septemba 11, 2001, mgbe e nyere ozi mbụ ahụ ike ruo n’iwu Sọnde na-abịa n’oge na-adịghị anya.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Anyị ga-aga n’ihu n’ịtụle abụ ahụ nke ndị a zọpụtara ga-ekwupụta n’oge na-eduga ruo n’ókè ebe akwụna Rom ga-amalite ịbụ abụ ya, n’isiokwu na-esonụ.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> M wee lee, ma, nwa-aturu guzo n’elu ugwu Zaịọn, ya na puku mmadụ otu narị na iri anọ na anọ, ndị e dere aha Nna ya n’egedege ihu ha. M wee nụ olu sitere n’eluigwe, dị ka olu nke ọtụtụ mmiri, dịkwa ka olu nke égbè eluigwe ukwu: m wee nụ olu ndị na-akụ ụbọ akwara, na-akụkwa ụbọ akwara ha: Ha wee bụrụ abụ dị ka a ga-asị na ọ bụ abụ ọhụrụ n’ihu ocheeze ahụ, na n’ihu anụ anọ ahụ, na ndị okenye ahụ: ọ dịghịkwa onye pụrụ ịmụta abụ ahụ ma e wezụga puku mmadụ otu narị na iri anọ na anọ ahụ, bụ ndị a gbapụtara n’ụwa. Ndị a bụ ndị e merụghị emerụ site n’aka ụmụ nwanyị; n’ihi na ha bụ ụmụ agbọghọ na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa-aturu ahụ ebe ọ bụla ọ na-aga. Ndị a ka a gbapụtara n’etiti mmadụ, ka ha bụrụ mkpụrụ mbu nye Chineke na nye Nwa-aturu ahụ. Ọ dịghịkwa aghụghọ a hụrụ n’ọnụ ha: n’ihi na ha enweghị ntụpọ n’ihu ocheeze Chineke. Nkpughe 14:1–5.

Back to Articles