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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Akwụkwọ Joel na Chọọchị Seventh-day Adventist nke Laodisia — Nọmba Iri na Asatọ

Number Eighteen

Nọmba Iri na Asatọ

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Anyị na-atụle ọgbụgba-ndụ Abram, ma anyị akabeghị aka n’ịkọwa akụkụ ahụ nke amụma Abram nke nwere njikọ kpọmkwem na amaokwu mmalite nke akwụkwọ Joel. Amụma Abram banyere afọ 400 nke ịgba ohu, tinyere afọ 430 nke Pọl, na-emepụta usoro amụma nke na-adakọ n’ahịrị na afọ 1290 nke Daniel 12:11. Amụma afọ 1290 nke amaokwu nke iri na otu bụ oge amụma omega nke ahịrị afọ 430 nke Abram na Pọl. Eziokwu a bụ otu akụkụ nke ihe a na-emeghe akara ya n’ụbọchị ikpeazụ, nke na-ekewa ndị maara ihe na ndị ajọ omume.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Ejikọtara ya na amụma omega nke afọ 430 bụ akara nke “ọgbọ anọ,” nke na-akọwa oge nnwale e nyere mba ahụ nke jidere ndị Chineke họpụtara n’ọlụ n’agbụ. Nye Mosis, ọ bụ Ijipt; nye puku narị otu na iri anọ na anọ ahụ, ndị na-abụ abụ Mosis, ọ bụ akụkọ ihe mere eme nke United States site n’afọ 1798 ruo n’iwu ụbọchị Sọnde. United States, nke a na-anọchi anya ya dịka “anụ ọhịa nke ụwa” n’ime Mkpughe isi nke iri na atọ, na-amalite dịka nwa atụrụ ma na-ejedebe n’ikwu okwu dịka dragọn. Josef, akara nke Nwa Atụrụ ahụ, na-anọchi anya oge udo dịtụ n’Ijipt, ruo mgbe e nwere Fero ọhụrụ ma ịgba ndị mmadụ n’agbụ amalite. Ya mere, mba a na-ekpe ikpe n’ọgbọ nke anọ, nke bụ Ijipt nye Mosis, bụ United States. A na-ekpe ndị fọdụrụ ekpe ikpe n’iwu ụbọchị Sọnde dịka e gosiri ya n’ụdị ya site n’ihe otiti ndị ahụ nke mezuru oke ha nye ndị Hibru site n’ọbara n’ogidi ụzọ ụlọ ha, ma mgbe nke ahụ gasịrị, nye mba Ijipt n’Osimiri Uhie. Josef na Mosis na-anọchi anya Fero ọma na Fero ọjọọ, nke n’ihe gbasara United States bụ, nke mbụ, nwa atụrụ, ma emesia, dragọn.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Amụma Abram banyere ikpe n’ọgbọ nke anọ gụnyere eziokwu ahụ na mmechi nke oge ebere na-aga n’ihu n’ụzọ nwayọọ nwayọọ, n’ihi na n’ime mmezu amụma Abram site n’aka Mosis, ọ bụghị nanị na oge ebere mechiri maka Ijipt, kama oge ka fọdụrụkwara ndị Amoraịt ka ha mejupụta iko nke oge ebere ha—mgbe Ijipt emejupụtala nke ha. Oké Osimiri Uhie nye Ijipt bụ iwu ụbọchị Sọnde nye United States, mgbe ahụ “mba ọ bụla ọzọ n’elu ụwa” ga-“eso ihe atụ” nke United States, dịka ndị Amoraịt nọchiri anya ya mgbe mmechi nke oge ebere nke Ijipt gasịrị.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Ndị-Amorait bụ otu n’ime ebo iri ndị na-akọwa ụwa site n’osimiri Ijipt ruo n’osimiri Babilọn, n’ọgbụgba-ndụ Abram, ya mere ndị-Amorait na-anọchite anya mba nile nke ụwa, ndị na-emechi oge nnwale nke ha n’otu n’otu dịka mba, mgbe iwu ụbọchị Sọnde gasịrị na United States. Ndị-Amorait bụ akara Akwụkwọ Nsọ nke ikpe na-emechi n’elu ụwa, ọ na-emekwa n’ọgbọ nke atọ na nke anọ. Oké Osimiri Uhie bụ akara nke mmechi oge nnwale maka United States, ndị-Amorait kwa na-anọchite anya mba ndị na-emechi oge nnwale ha n’usoro na-aga n’ihu ruo mgbe oge nnwale nke mmadụ ga-emechi. Ya mere, ndị-Amorait bụ akara nke oge nsogbu iwu ụbọchị Sọnde site n’Oké Osimiri Uhie ruo na mgbapụta nke ifufe ọwụwa anyanwụ, mgbe a ga-emeghe ụzọ mgbapụta nye ndị nke Chineke.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Ma amụma Ebram abụghị nanị na ọ na-ekwu maka ọgbọ nke anọ n’ihe banyere United States dịka Ijipt, na ụwa dịka ndị Amoraịt, kama nke ka mkpa, ọ na-edobe ọgbọ nke ndị Chineke na-agafe Oké Osimiri Uhie dịka “ọgbọ nke anọ.” Mgbe anyị gwupụtara ihe anyị pụrụ igwupụta site n’ịghọta “ọgbọ anọ” n’ụkwụ mbụ n’ime ụkwụ atọ Ebram, anyị ga-atụle ụkwụ nke abụọ na nke atọ nke ọgbụgba ndụ Abraham. Ụkwụ nke abụọ bụ isi nke iri na asaa, nke atọkwa, n’ezie, bụ isi nke iri abụọ na abụọ.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

N’isi nke iri na abụọ nke Daniel, e gosipụtara oge amụma atọ, ha nilekwa na-anọchi anya oge amụma nke kwụsịrị na 1844. A kpughere oge atọ ndị ahụ n’ụbọchị ikpeazụ, oge atọ ndị ahụkwa na-anọchi anya mmụba nke ọmụma nke na-adakwasị ndị Chineke n’ụbọchị ikpeazụ. Kraịst, dịka nwoke ahụ yi ákwà ọcha, na-ewepụta nke mbụ n’ime oge amụma atọ ahụ n’amaokwu nke asaa, ma n’ime ime nke a, Ọ na-eme ka Onwe Ya kwekọọ na mmụọ ozi nke Mkpughe iri, onye na-eguzo ọ bụghị n’elu mmiri, kama n’elu ụwa na oké osimiri.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Mmụọ-ozi ahụ nke m hụrụ ka o guzo n’elu oke osimiri na n’elu ụwa weliri aka ya elu gaa n’eluigwe, wee ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, Onye kere eluigwe, na ihe ndị dị n’ime ya, na ụwa, na ihe ndị dị n’ime ya, na oke osimiri, na ihe ndị dị n’ime ya, na oge agaghị adịkwa ọzọ. Mkpughe 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

N’amaokwu nke asaa nke isi nke iri na abụọ, nwoke ahụ yi uwe linin sokwa eṅụ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Anụkwara m nwoke ahụ yi uwe ọcha linen, onye nọ n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya eluigwe, were ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, na ọ ga-adị ruo otu oge, na oge dị iche iche, na ọkara oge; ma mgbe ọ ga-emezu ịgbasa ike nke ndị nsọ ahụ, mgbe ahụ ka a ga-emecha ihe ndị a niile. Daniel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

A na-agwa anyị site n’ike mmụọ nsọ na otu ahịrị amụma ahụ dị n’akwụkwọ Daniel ka e weghaara n’akwụkwọ Mkpughe, ma nghọta ndị Millerite bụ na nkọwa abụọ a bụ akụkụ Akwụkwọ Nsọ ndị yiri ibe ha banyere Kraịst. Kraịst dịka Mmụọ-ozi ahụ nwere obere akwụkwọ, na-egosi njedebe nke itinye oge amụma n’ọrụ n’afọ 1844 n’akwụkwọ Mkpughe, na Kraịst dịka Nwoke yi uwe ọcha n’akwụkwọ Daniel, na-egosi na mgbe iwu Sunday na United States rutere, ebube nile nke ọhụ Daniel ikpeazụ ga-adịcha agwụ. N’ime akụkọ ihe mere eme ahụ dị nsọ, nke na-ebute ụzọ ma na-eru n’ókè ya n’iwu Sunday, a ga-achụsasị ndị Chineke ya ruo oge e jiri akara 1260 nọchite anya ya. Oge ịchụsasị ahụ nke na-ebute ụzọ tupu iwu Sunday ka e gosipụtara n’Isi nke iri na otu nke Mkpughe, ebe e gburu Moses na Elijah ma ha nwụọ n’okporo ámá ruo ụbọchị atọ na ọkara, nke bụ akara nke 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

N’amaokwu nke asaa, nwoke ahụ yi uwe ọcha linin na-akọwa na mgbe ịkpọsa ike nke ndị nsọ ga-eru ngwụcha ụbọchị atọ na ọkara ya, “ihe ịtụnanya” ndị na-adakwasị ndị Chineke nke ụbọchị ikpeazụ ga-adịkwa n’isi. Anyị mechiri isiokwu ikpeazụ ahụ site n’otú Nwanyị White si kọwaa Zekaraya isi nke atọ. Ahịrịokwu mbụ kwuru sị, “Ọhụụ Zekaraya banyere Joshua na Mụọ-ozi ahụ na-etinye n’ọrụ n’ike pụrụ iche n’ahụmahụ nke ndị Chineke n’ihe nkiri mmechi nke ụbọchị ukwu nke mkpuchi mmehie.” N’isiokwu ahụ, nakwa n’okwu nkọwa sitere n’ike mmụọ nsọ nke Nwanyị White banyere isiokwu ahụ, narị puku iri anọ na anọ bụ “ndị a na-atụnanya.” “Ihe ịtụnanya” nke ọhụụ ikpeazụ Daniel, ndị iwu ụbọchị Sọnde na-emezu, bụ “ihe ịtụnanya” ndị metụtara ịka akara nke ndị Chineke.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Isi nke iri na abụọ nke Daniel na-enye ìhè nke na-akara akara puku mmadụ otu narị na iri anọ na anọ n’ụbọchị ikpeazụ. A na-anọchi anya ìhè ahụ site n’oge amụma atọ, ndị e ji mara ma guzobe ha nile dịka eziokwu n’akụkọ ihe mere eme nke ndị Millerite. E gosipụtara oge atọ ahụ n’amaokwu atọ, ha bụkwa ogidi atọ na-akwado owuwu nke eziokwu. A na-eji usoro nzọụkwụ atọ akwado owuwu nke eziokwu. Usoro ahụ nke nzọụkwụ atọ ka a na-anọchi anya n’ime ngalaba amaokwu itoolu (4–12), site n’amaokwu atọ ndị na-egosi oge amụma. Oge amụma atọ ahụ, mgbe a bịarutere ha site n’ịghọta ntọala nke ndị Millerite, na-emepụta oge atụ atọ nke a kọwara n’ụzọ kwekọrọ n’ịghọta nke ndị Millerite, ma ha anaghị etinye akụkụ nke oge n’ọrụ.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

A na-achọta oge atọ ahụ n’ime nnọọ akụkụ Akwụkwọ Nsọ ahụ nke na-akọwa ‘usoro a na-eme ka amụma kpara akara—mgbe ahụ e meghee ya,’ tinyere nkọwa Akwụkwọ Nsọ a ma ama banyere usoro nnwale ugboro atọ. Amaokwu itoolu ahụ nke na-amalite na a gwara Daniel ka o kpaa akara n’akwụkwọ ya, bụ nnọọ amaokwu ndị ahụ ka e depụtara oge atọ ahụ, ma n’ime amaokwu itoolu ahụ, a na-egosipụta usoro ime ka mmadụ dị ọcha nke a na-arụzu mgbe e meghere eziokwu dị ka “a sachara ha, mee ha ka ha dị ọcha dị ka ọcha, ma nwalee ha.” Oge atọ ahụ n’ime amaokwu atọ ahụ bụ mmụba nke ihe ọmụma, n’oge ọgwụgwụ, n’ụbọchị ikpeazụ, nke na-anọchite anya usoro ikpeazụ nke nnwale na ikpuchi akara nke ndị Chineke, ndị nke ọgbụgba ndụ Ya. Akụkọ ihe mere eme ahụ bụ ebe e debere “ọrụ ebube” ihe atụ ndị ahụ na-adakwasị ndị Chineke n’ụbọchị ikpeazụ. Biko gụọ paragraf a ọzọ.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Oge atọ ahụ, n’amaokwu atọ ahụ n’ime ngalaba nke amaokwu itoolu ahụ, na-anọchi anya njedebe kasịnụ nke akwụkwọ Daniel, ma njedebe kasịnụ ahụ a na-anọchi anya ebe ahụ bụ njedebe kasịnụ nke ahịrị amụma ime; ọ bụ akụkọ banyere otú e si “kpụpụ” nkume n’ugwu, na-enweghị aka, nke bụ akụkọ banyere ndị fọdụrụ. A na-anọchi anya ahịrị ime ahụ n’isi nke iri na nke iri na abụọ, ma njedebe kasịnụ nke ahịrị amụma mpụta dị n’amaokwu mmechi nke isi nke iri na otu, na amaokwu ole na ole mbụ nke Daniel iri na abụọ.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Oge atọ ahụ bụkwa ngwụcha nke ọhụụ nile nke àmà nke osimiri Ulai na nke Hiddekel, ma amaokwu atọ ahụ gụnyekwara oge amụma nke na-anọchi anya mmezu kacha elu nke amụma oge ọgbụgba ndụ nke na-enye ma Abram ma Pọl dịka ndị àmà. Jisọs, dịka Nwoke ahụ yi uwe ọcha n’akpụkpọ linin, nọ n’amaokwu nke asaa, na-eje ije n’elu mmiri. N’amaokwu nke iri na otu olu abụọ, ndị bụkwa olu Kraịst, Abram na Pọl, na-eguzo ka ha gbaa àmà. N’amaokwu nke iri na abụọ a na-anọchi anya akụkọ ihe mere eme nke ichikota akara nke ndị Chineke, n’ihi na narị puku na puku iri anọ na anọ bụ ụmụ agbọghọ na-amaghị nwoke, ụmụ agbọghọ na-amaghị nwoke kwa na-enweta ahụmịhe ilu nke ụmụ agbọghọ iri ahụ, ngọzi dịkwa n’amaokwu nke iri na abụọ dị n’elu ndị na-eche. Ndị na-eche n’ilu ahụ, ndị a na-akpọkwa “ndị a gọziri agọzi,” bụ ndị na-anata uwe nke na-eme ka ha banye n’oriri agbamakwụkwọ, mgbe e mechiri ụzọ.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

N’amaokwu nke asaa, Jisọs na-eje ije n’elu mmiri, nke na-amụpụta egwu; ma Pita ekpebie ikwere, wee malite ije ma nye Chineke otuto. Ma Pita na-abụkarị ihe nnọchianya nke klas abụọ ahụ, otuto ahụ wee laghachi bụrụ egwu, dịka oge ikpe ya bịarutere. Oge mbụ ahụ dị n’amaokwu nke asaa na-anọchi anya ozi mmụọ-ozi mbụ. Jisọs nọ n’elu mmiri, nke bụ ihe nnọchianya nke egwu na mmụọ-ozi mbụ. Mgbe ahụ Jisọs na-akọwapụta oge nke Ọ ga-eme ka ndị Ya nwee otuto tupu ikpe iwu ụbọchị Sọnde eruo. Ihe atọ niile nke ndị mmụọ-ozi atọ dị n’ime amaokwu nke asaa, n’ihi na amaokwu nke asaa bụ nke mbụ n’ime amaokwu atọ na-anọchi anya ndị mmụọ-ozi atọ ahụ.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Amaokwu nke iri na otu na-enye “okpukpu abụọ” site n’àmà omega ya nye olu alpha nke Abram na Pọl. Olu ha ndị “e mere okpukpu abụọ” na-ejikọta ọnụ iji gosipụta amụma oge ọgbụgba ndụ ahụ, ma amaokwu nke iri na otu na-emezu amụma ahụ dịka omega, site n’ịkọwa oge amụma ahụ nke na-ejedebe na ọdịda Babilọn na 1798, ya mere ọ na-anọchi anya ọdịda Babilọn mgbe Maịkel biliri n’ụbọchị ikpeazụ. N’amaokwu nke iri na otu, anyị nwere okpukpu abụọ nke ndị amụma, na oge nke na-anọchi anya ọdịda Babilọn ugboro abụọ, ya mere na-anọchi anya ozi mmụọ ozi nke abụọ nke kwuputara na, “Babilọn adawo, adawo.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Amaokwu nke asaa bụ ozi nke mmụọ-ozi mbụ, ma amaokwu nke iri na otu bụ ozi nke mmụọ-ozi nke abụọ, ma amaokwu nke iri na abụọ, nke bụ Daniel 12*12 ma ọ bụ Daniel 144, gbasara ọdịiche dị n’etiti ndị amamihe na ndị nzuzu, nke a na-arụzu n’usoro ikpe nke na-ejedebe n’ịpụta ìhè nke agwa n’oge nsogbu nke ikpe. Amaokwu nke iri na abụọ bụ ozi nke mmụọ-ozi nke atọ nke na-akọwapụta otú e si kewaa ụwa n’ime òtù abụọ, ma ihe kwekọrọ na ngosipụta mpụga nke mmụọ-ozi nke atọ banyere nkewa ahụ kpọmkwem, bụ nkewa ime nke mmụọ-ozi nke atọ nke a na-anọchi anya ya n’amaokwu nke iri na abụọ. Amaokwu nke asaa, nke iri na otu, na nke iri na abụọ bụ ozi nke ndị mmụọ-ozi atọ, ma amaokwu ndị ahụ bụ ìhè nke a na-ekpughe mgbe e mechiri ya n’ụbọchị ikpeazụ. Imeghe amaokwu atọ ndị a n’ụbọchị ikpeazụ kwekọrọ n’Akpughe isi nke iri.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kraịst, dị ka mmụọ ozi dị ike ahụ, nakwa dịka Ọdụm nke ebo Juda n’isi nke iri, tiri mkpu dịka “ọdụm,” ma mbigbọ Ya mụtara égbè-elu-igwe asaa ndị e mechiri emechi, dịka e mechirikwa Daniel isi nke iri. Ha bụ akụkụ Akwụkwọ Nsọ ndị yiri ibe ha. N’ihi nke a, oge atọ ahụ dị n’isi nke iri na abụọ bụkwa égbè-elu-igwe asaa nke Mkpughe iri.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“Égbè elu-igwe asaa” bụ nanị ụzọ ọzọ e si akọwa Kraịst dịka Alfa na Omega, n’ihi na ihe nnọchianya bụ isi nke “égbè elu-igwe asaa” bụ na ọ na-anọchi anya “nhazi nke ihe omume dị iche iche” nke mere site n’afọ 1798 ruo 1844, nke a na-emeghachi n’ime “ihe omume n’ọdịnihu” ndị “a ga-ekpughe n’usoro ha” n’akụkọ ihe mere eme nke narị puku iri anọ na anọ. Ya mere, “égbè elu-igwe asaa” bụ ihe nnọchianya nke Alfa na Omega; onye bụkwa mmalite na ọgwụgwụ; onye mbụ na onye ikpeazụ, ntọala na ụlọ nsọ; nkume isi nkuku na nkume mmechi—égbè elu-igwe asaa.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Ìhè nke oge ihe nnọchianya atọ ahụ dị na Daniel iri na abụọ aghaghị ikwekọ n’ìhè nke égbè eluigwe asaa ahụ, n’ihi na ha bụ otu ahịrị amụma ahụ kpọmkwem. N’oge mbụ ahụ Kraịst na-ebuli aka Ya abụọ elu n’ebe eluigwe dị, dịka Ọ na-eme n’otu aka na Mkpughe iri. Na Mkpughe iri, aka Ya ghọrọ ihe nnọchianya nke njedebe nke itinye oge amụma n’ọrụ, na-akara mgbanwe ahụ site n’oge amụma ruo naanị n’oge amụma dị iche iche. Mgbanwe ahụ nke iwu amụma bụ isi ndị Millerite jiri rụọ ọrụ, ka e gosiri n’ihe nnọchianya site na nnukwu mgbanwe ahụ site n’ihe nkịtị ruo n’ihe ime mmụọ n’oge Kraịst.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

E buliri onyeozi Pọl ka o guzobe iwu amụma dị mkpa nke jikọtara ya na ahịrị amụma nke ndị a họpụtara. N’isi mmalite nke Izrel nke mmụọ, e guzobere iwu amụma dị mkpa nke kọwakwuru ọbụna ọgbụgba-ndụ ahụ n’onwe ya n’ụzọ ọhụrụ. Site n’oge ahụ gaa n’ihu, ịbụ nwa Ebreham pụtara ịbụ nwa Ebreham site n’okwukwe, ọ bụghị site n’ọbara. E tinyere ụkpụrụ amụma ahụ n’ọnọdụ ya karịsịa site n’aka mkpịsịedemede Pọl, onye n’ihe a nọchiri anya Kraịst n’Akwụkwọ Mkpughe isi nke iri, na-agbanwe ma na-emecha itinye n’ọrụ oge n’amụma na 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Ọgba ndụ a na ụmụ mmadụ na-anọchi anya site n’egwurugwu, ma Ụgbọ Noa na-anọchi anya oge pụrụ iche, tupu iju mmiri ahụ na mgbe ọ gasịrị, mgbe e nweghị ndị a họpụtara nke ọma n’ụzọ pụrụ iche. Ịkpọku Abraham nọchiri anya nnukwu mgbanwe dị mkpa n’ihe gbasara mmekọrịta amụma nke Chineke na ụmụ mmadụ. Ọgba ndụ e mere na Abraham nọchiri anya nnukwu mgbanwe n’usoro akụkọ ihe mere eme nke ọgba ndụ, ma n’ime ime nke a, ọ gosipụtara tupu oge eruo nnukwu ntụgharị si n’ihe nkịtị gaa n’ihe mmụọ n’ụbọchị Pọl, nakwa site n’itinye oge n’amụma gaa n’enweghị itinye oge n’afọ 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Mgbanwe mbụ n’ọgbụgba-ndụ Chineke na mmadụ bụ Ubi ahụ, ma mgbanwe ahụ e kwupụtara ìhè bụ mgbochi e tinyere n’osisi nke ndụ, nke mekwara ka e nwee mgbanwe n’ihe mkpuchi ahụ, site n’ìhè ime mmụọ ruo n’akpụkpọ nwa atụrụ n’eziokwu. Mgbanwe ukwu na-esote ya n’akụkọ ihe mere eme nke ọgbụgba-ndụ bụ iju mmiri ahụ, nke Noa na-anọchi anya ya, dịka Adam mere n’ime mgbanwe ukwu mbụ ahụ nke ọgbụgba-ndụ. Mgbe ahụ, mgbanwe ahụ gara n’ebe ndị a họpụtara nọ site n’aka Abram, nke duru gaa n’aka Mosis, onye na-ewebata ụkpụrụ amụma ndị na-egosi na otu ụbọchị na-anọchi otu afọ. Ụkpụrụ ahụ dị irè ruo n’afọ 1844, mgbe mgbanwe ukwu ọzọ mere n’ọgbụgba-ndụ ahụ. N’oge ukwu-ukwu nke akụkọ ihe mere eme nke ọgbụgba-ndụ, a na-enwe mgbe niile nnukwu mgbanwe n’otu ụkpụrụ nke Okwu amụma Chineke. Mgbanwe ahụ n’oge akụkọ ihe mere eme nke otu narị puku na iri anọ na anọ ahụ bụ na Alfa na Omega bụ Eziokwu. Alfa na Omega bụ ụkpụrụ na-egosi na njedebe a na-akọwa mgbe niile site n’mbido n’Okwu Chineke. Ejikọrọ na ụkpụrụ ahụ nke Alfa na Omega bụ usoro akụkụ-atọ nke okwu Hibru ahụ bụ “eziokwu.”

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Nnukwu mgbanwe amụma n’ime akụkọ ihe mere eme nke ndị fọdụrụ ka a na-anọchi anya ya ozugbo n’ime nke ọ bụla n’akụkọ ihe mere eme ndị bụ isi nke ọgbụgba-ndụ, otu a kwa n’ime ahịrịokwu eziokwu ndị ọzọ. “Igodo” a tọrọ n’elu Eliakim n’Aịsaịa 22:22 bụ otu igodo ahụ e nyere Pita na Panium n’ime Matiu isi nke iri na isii. E nyere chọọchị Filadelfịa igodo ahụ, ọ bụkwa William Miller ka e nyere igodo ahụ nke mere ka o nwee ike ijikọ na ụkpụrụ ụbọchị n’ihi otu afọ ahụ nke Mozis dere n’oge akụkọ ihe mere eme nke Mozis, nke nọchiri anya akụkọ ihe mere eme nke ndị Millerait. Njikọ Miller nwere na amụma Mozis ka e ji njikọ Pọl nwere na amụma Ebram nọchite anya ya. Gịnịkwa mere Miller agaghị ejikọ na Mozis, ebe nzọpụta Mozis n’ime ụgbọ ahụ ejikọtala na nzọpụta Noa n’ime ụgbọ ahụ iji kekọta ọgbụgba-ndụ abụọ ahụ ọnụ. Mgbanwe ndị ahụ nke itinye amụma n’ọrụ nke malitere n’Iden na-akọwapụta na mkpughe dị ukwuu nke ìhè amụma ka a na-amata n’akụkọ ihe mere eme nke ndị nke ọgbụgba-ndụ ikpeazụ—ndị puku narị anọ na iri anọ na anọ. Ana m ekwusi ike na nnukwu mgbanwe amụma ahụ ka e ji égbè eluigwe asaa nọchite anya ya, ndị jikọtara ozugbo na oge atọ ahụ dị na Daniel isi nke iri na abụọ, a na-amatakwa ha naanị mgbe a na-etinye ụkpụrụ nke alfa na omega n’ọrụ n’elu ahịrị n’elu ahịrị nke guzoro n’elu nhazi eziokwu nke nzọụkwụ atọ.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

N’amaokwu ndị na-abịa ozugbo tupu nkwupụta ahụ na “oge adịkwaghị,” Kraịst webatara egbe eluigwe asaa ahụ, bụ́ nke—dịka ọ dịkwa n’eziokwu nile nke Daniel iri na abụọ—e mechiri emechi. Ihe gbara nwoke ahụ yi uwe ọcha linen gburugburu, ka o welie aka ya abụọ elu n’isi nke iri na abụọ, bụ imeghe akwụkwọ Daniel; ma ihe gbara Kraịst, ọdụm ahụ, gburugburu na Mkpughe iri bụ imechi egbe eluigwe asaa ahụ. Nwanyịnna White na-ejikọta imechi egbe eluigwe asaa ahụ na imechi akwụkwọ Daniel.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mgbe égbè-eluigwe asaa ndị a kwusịrị olu ha, iwu ahụ bịakwutere Jọn dị ka o bịakwutere Daniel banyere obere akwụkwọ ahụ: ‘Kàchie ihe ndị ahụ égbè-eluigwe asaa kwuru.’ Ihe ndị a metụtara ihe ndị ga-eme n’ọdịnihu, nke a ga-ekpughe n’usoro ha.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

A kọwara égbè eluigwe asaa ahụ site n’Akwụkwọ Mkpughe isi nke iri na site na Mmụọ nke Amụma nakwa site n’akụkọ ihe mere eme nke ndị Millerite site n’afọ 1840 ruo 1844, nke a na-emeghachi na akụkọ ihe mere eme nke otu narị na puku iri anọ na anọ ahụ. N’otu akụkụ ahụ ka e kwuru, “Ìhè pụrụ iche e nyere Jọn nke e gosipụtara n’égbè eluigwe asaa ahụ bụ nkọwapụta nke ihe omume ndị ga-eme n’okpuru ozi mmụọ ozi mbụ na nke abụọ. Ọ dịghị mma ka ndị mmadụ mara ihe ndị a, n’ihi na a ghaghị inwale okwukwe ha. N’usoro Chineke ka a ga-ekwusa eziokwu ndị kasị dị ịtụnanya ma dị elu.” Ndị Millerite aghọtaghị na a ga-ewetara ha ndakpọ olileanya abụọ, n’ihi na e mere enweghị nghọta ha ka ọ bụrụ ihe a ga-eji nwalee ha. Ndị Millerite atụghị anya “eziokwu ndị dị elu” ọ bụla; ya bụ, ha atụghị anya “nnukwu mgbanwe amụma” ọ bụla n’akụkọ ihe mere eme nke ọgbụgba ndụ.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Ọ bụ ezie na “ọ kaghị mma ka” ndị “Millerite” “mara ihe ndị a,” a na-anwale otu narị puku iri anọ na anọ ahụ site n’otu akụkọ ihe mere eme ahụ, ma ọ bụghị site n’ịghọtahie akụkọ ihe mere eme ahụ n’amaghị ama, kama n’ihi na ha aghọtaghị akụkọ ihe mere eme nke a chọrọ ka unu mara. Ọ bụ otu ule ahụ, naanị na e tụgharịrị ya azụ. Jọn n’ime Mkpughe iri, n’isi na n’ọtụtụ ihe niile, na-anọchi anya otu narị puku iri anọ na anọ ahụ, ma naanị n’ọkwa nke abụọ ka ọ na-anọchi anya mmegharị Millerite nke ndị mmụọ ozi mbụ na nke abụọ. A na-amata nke a mgbe ị hụrụ na e mere ka Jọn mara tupu oge eruo, gbasara iri ya akwụkwọ nta ahụ, na ọ ga-adị ụtọ ma mesịa bụrụ ihe ilu. Ọ kaghị mma ka ndị Millerite mara ihe nke ahụ pụtara, ma Jọn na-anọchi anya otu ndị maara tupu oge eruo ihe na-eme mgbe ndị Millerite riri akwụkwọ nta ahụ.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> M wee gakwuru mmụọ-ozi ahụ, sị ya, Nye m obere akwụkwọ ahụ. O wee sị m, Were ya rie ya kpamkpam; ọ ga-eme ka afọ gị bụrụ ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dị ka mmanụ aṅụ. M wee si n’aka mmụọ-ozi ahụ were obere akwụkwọ ahụ, rie ya kpamkpam; ọ dịkwa m n’ọnụ ụtọ dị ka mmanụ aṅụ: ma ozugbo m richara ya, afọ m wee bụrụ ilu. Mkpughe 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

A gwara Jọn n’ihu banyere ahụmahụ ilu na-atọ ụtọ nke afọ 1840 ruo 1844, bụ akụkọ a nọchiri anya ya n’isi nke iri. Ahụmahụ ahụ, nke e gosiri n’ụzọ doro anya n’amaokwu nke itoolu na nke iri, ka a makwaara nke ọma n’amaokwu nke abụọ ruo nke anọ.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> O nwe-kwa-ra n’aka ya obere akwụkwọ e meghere emepe: o wee debe ụkwụ aka nri ya n’elu oké osimiri, na ụkwụ aka ekpe ya n’elu ụwa, O wee tie mkpu n’olu dị ukwuu, dịka mgbe ọdụm na-ebigbọ: ma mgbe o tisịrị mkpu, egbe-elu-igwe asaa kwuru olu ha. Ma mgbe egbe-elu-igwe asaa kwusịrị olu ha, aga m ede ya: ma anụrụ m olu si n’eluigwe na-asị m, Kpọchie ihe ndị ahụ egbe-elu-igwe asaa kwuru, edekwala ha. Mkpughe 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“Égbè elu-igwe asaa” ahụ na-anọchi anya “nkọwapụta nke ihe omume” ndị ga-eme n’okpuru mmụọ-ozi nke mbụ na nke abụọ, nakwa “ihe omume ndị dị n’ọdịnihu nke a ga-ekpughe n’usoro ha.” “Égbè elu-igwe asaa” ahụ na-anọchi anya eziokwu ahụ na a na-emegharị akụkọ ihe mere eme nke ndị Millerite n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ, na eziokwu ndị ahụ e meghere akara ha n’oge ọgwụgwụ na 1798 gaa n’ihu, na-anọchi anya mmeghe akara nke eziokwu n’ụbọchị ikpeazụ nke ndị Chineke. Jizọs n’Akpughe isi nke iri kwekọrọ na Jizọs n’Daniel isi nke iri na abụọ. N’ebe abụọ ahụ, a na-egosipụta nrapado akara na mmeghe akara nke eziokwu nnwale n’ụbọchị ikpeazụ.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Ụfọdụ nwere ike ịrụ ụka na Jizọs na-ekwu okwu n’amaokwu nke asaa, ma na Gebriel na-agwa Daniel okwu n’amaokwu nke iri na otu na nke iri na abụọ; ma a pụkwara ịghọta ya na Jizọs na-ekwu okwu n’ime akụkụ atọ ahụ niile. N’otu akụkụ ọ bụla nke okwu a, ọ bụ olu Kraịst ka na-ekwu site n’ọnụ Daniel, ma oge amụma atọ ndị ahụ dị n’isi nke iri na abụọ bụ okwu Kraịst, ọ na-akọwapụtakwa oge atọ ahụ n’usoro nke eziokwu. A kara akara oge atọ ahụ niile, nke na-eme ka ha bụrụ otu akara amụma okpukpu atọ.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Amaokwu nke asaa na-ekwu banyere imezu ihe ịtụnanya ndị ahụ, na-akọwa ọrụ ikpeazụ nke Kraịst n’Ebe Kachasị Nsọ ka Ọ na-ehichapụ mmehie nke puku mmadụ otu narị na iri anọ na anọ, ma na-akara ha akara. Amaokwu mbụ na-akọwapụta “ihe ịtụnanya” ndị ahụ, ma nke ikpeazụ n’ime amaokwu atọ ahụ na-akọwakwa “ihe ịtụnanya” ndị ahụ dịka ndị a gọziri agọzi n’ihi ichere na inweta ndakpọ olileanya mbụ. Oge dị n’etiti na-akọwapụta nnupụisi nke mmadụ n’oge nsogbu iwu Ụka, ebe ọ na-akọwakwa oge na-eduga n’iwu Ụka ahụ dịka oge nkwadebe maka puku mmadụ otu narị na iri anọ na anọ. Amaokwu niile na-akọwapụta ozugbo “ihe ga-adakwasị” ndị Daniel “n’ụbọchị ikpeazụ.” Amaokwu atọ ahụ niile na-ekwu banyere isiokwu nke ime ka puku mmadụ otu narị na iri anọ na anọ dị ọcha. Oge mbụ kwekọrọ na oge nke atọ, oge dị n’etiti na-anọchikwa anya nnupụisi nke ụwa dum ka ha na-aga Armagedọn.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Ọ bụrụ na oge atọ ahụ bụrụkwa égbè-eluigwe asaa ahụ, mgbe ahụ amaokwu atọ ahụ ga-akọwapụta “ihe ndị ga-eme n’ọdịnihu, ndị a ga-[ekpughe] n’usoro ha,” ma “ihe ndị ga-eme n’ọdịnihu” ahụ ga-adaba n’otu na “nkọwapụta ihe ndị mere n’okpuru mmụọ-ozi mbụ na nke abụọ” site n’afọ 1840 ruo 1844. E nwere ọtụtụ eziokwu mmegharị a anabatala nke dị iche n’ụzọ pụtara ìhè na nghọta ndị pioneers, ma eziokwu ndị ahụ niile kwekọrọ na nghọta ndị pioneers. E nweela nnukwu mgbanwe amụma site n’aka ndị Millerite ruo ugbu a. Ụkpụrụ ụbọchị maka otu afọ bụ ihe atụ ọdịnala kacha pụta ìhè, ma e nwekwara ndị ọzọ. Otu ihe atụ nke nnukwu mgbanwe amụma ka a na-anọchi anya ya n’ihe metụtara égbè-eluigwe asaa ahụ.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Mgbe a gwara Jọn n’amaokwu ikpeazụ nke isi nke iri na ọ ghaghị ibu amụma ọzọ, si otú a na-ekwusi ike na akụkọ nke isi nke iri nọchiri anya ma mmegharị nke ndị Millerite ma otu narị puku na iri anọ na anọ, e nyere ya mkpanaka iji tụọ ụlọ nsọ ahụ, ma a gwara ya ka ọ hapụ ogige dị n’èzí.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 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. Revelation 11:1, 2.

> E nyekwara m ahịhịa e ji atụ ihe nke yiri mkpara: mmụọ-ozi ahụ wee guzoro, na-asị, Bilie, tụọ ụlọ nsọ Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Ma hapụ ogige ahụ nke dị n’èzí ụlọ nsọ ahụ, atụkwala ya; n’ihi na e nyewo ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ruo ọnwa iri anọ na abụọ. Mkpughe 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Mgbe a na-atụ ụlọ nsọ ahụ n’oge mgbe afọ 1844 gasịrị, a gwara Jọn ka ọ hapụ Ndị Jentaịl, ndị e ji ogige dị n’èzí ahụ nọchie anya. Ihe atụ a n’afọ 1844 na-egosi na Chineke ka họrọla nwunye ọgbụgba ndụ ọhụrụ, e wee mepụta ọdịiche n’etiti nwunye Ya na ogige dị n’èzí ahụ. Sister White doro anya na ogige dị n’èzí ahụ na-anọchi anya Ndị Jentaịl nakwa na ụlọ nsọ ahụ bụ ndị Chineke họrọrọ, gụọ naanị isiokwu ahụ, The Outer Court, n’ime The Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Jọn na-egosi ndị Millerite, bụ́ ndị ka ghọrọ ndị Chineke họrọ n’afọ 1844. E debere ọdịiche n’etiti ndị Millerite, bụ́ ndị ka nwetara ozi ahụ dị ilu ma dịkwa ụtọ, na akụkụ fọdụrụ nke ụwa niile na-aza onwe ha ndị Kraịst, nke a nọchiri anya ya dịka ndị Jentaịl.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

A tọrọ ntọala ahụ malite n’afọ 1840 ruo n’oge nkụda-mmụọ mbụ ahụ, e mechakwara ụlọ nsọ ahụ n’oge nkwusa nke Mkpu Etiti Abalị. Mgbe ahụ ka nkụda-mmụọ ukwu ahụ bịara, a gwakwara Jọn ka o bilie tụọ ihe, ma hapụ ndị mba ọzọ. Jọn na-akọwapụta mmeghe nke ikpe ahụ, n’ihi nke a ka mmụọ nsọ ji etinye itule nke Jọn n’amaokwu ndị ahụ dịka akara nke ikpe nnyocha. Ihe anyị ka gosipụtara ugbu a banyere Jọn dịka akara nke itule kwekọrọ n’ọghọta nkịtị nke ndị Adventist, ma n’ime mmegharị a, e nwere nnukwu mgbanwe n’ọghọta akara ahụ.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

N’ịkwado nghọta nke ndị Millerite, anyị bịara ịhụ na n’ime akụkọ ihe mere eme nke ndị Millerite, dịka e gosiri site n’aka Jọn n’isi nke iri, e nwekwara amụma banyere ije ozi ọzọ yiri nke ahụ nke ga-abụ otu narị puku na iri anọ na anọ. Anyị matara na ọ bụrụ na i were nlele nke akụkọ ihe mere eme nke ndị Millerite, ma hapụ oge nke ndị mba ọzọ, ị ga-ahụ ụlọ nsọ ahụ n’onwe ya nke Jọn nọ na-atụ.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Anyi bịara ịhụ na otu amụma oge nke afọ 2520 kwụsịrị na 1798, nke ọzọ kwa na 1844, si otú a kpughee oge nke afọ iri anọ na isii nke Kraịst jiri wuo ụlọ nsọ Millerite. Jọn kọwara ogige ụlọ nsọ ahụ dịka ndị mba ọzọ, ma e nwere “oge ndị mba ọzọ” n’amụma.

> 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 site n’ọnụ mma-agha, a ga-akpọrọkwa 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 oke. Luke 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“Oge” nke ndị mba ọzọ dị n’ụba, ha na-anọchi anya oge abụọ ahụ e zọpịara ma Izrel nkịtị ma Izrel nke mmụọ n’okpuru ụkwụ. Nke ikpeazụ n’ime izọpịara abụọ ahụ nke ikpere arụsị, nke ọchịchị pope sochiri, kwụsịrị n’afọ 1798. N’agbanyeghị ihe ọ bụla a pụrụ ikwu, “oge nke ndị mba ọzọ” kwụsịrị n’afọ 1798, site n’ịbịa nke mmụọ ozi mbụ ahụ. E kwesịkwara ka Jọn malite ịtụ ihe n’afọ 1798, ọ bụghị tupu mgbe ahụ. E debere ya n’akụkọ ihe mere eme nke 1844, ya mere ịhapụ oge ahụ nke kwụsịrị n’afọ 1798, bụ ịhapụ ogige ime ụlọ nsọ, ma site n’ime otú ahụ, ị na-ekpughe afọ iri anọ na isii ahụ e ji bulie ụlọ nsọ nke ndị Millerite site n’aka Onye Ozi nke Ọgbụgba Ndụ. E nwere ọtụtụ eziokwu ndị ọzọ metụtara nke a a na-enweta site n’itinye nke a n’ọrụ, ma naanị ihe m na-eme bụ iji nke a dị ka ihe atụ nke ìhè nke dị iche na nghọta ndị ọsụ ụzọ, ma ọ bụ ìhè nke na-emegideghị eziokwu mbụ ndị ahụ, ma nke na-etinyekwaghị oge n’ọrụ.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

A ghọtara eziokwu ahụ kpọmkwem tupu 9/11, ma e guzobere ya n’ezi omimi n’ezie mgbe 9/11 gasịrị. Eziokwu banyere Jọn ịtụ ụlọ nsọ ahụ apụghị ikewapụ ya na égbè eluigwe asaa ahụ, n’ihi na ọ bụ otu akụkụ Akwụkwọ Nsọ ahụ kpọmkwem. E nwere eziokwu banyere itinye égbè eluigwe asaa ahụ n’ọrụ nke e mechiri emechi ruo n’oge a na-emezu “ọrụ ebube” ndị ahụ nke Daniel isi nke iri na abụọ. Itinye “égbè eluigwe asaa” ahụ n’ọrụ, nke e meghere mgbe Julaị 2023 gasịrị, dabara nke ọma kpamkpam—ma ọ bụ ka m kwuo, ọ na-emeju amaokwu atọ nke Daniel iri na abụọ n’ụzọ miri emi.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Nwanyị White ji okwu mmeju, ọ bụghị okwu otuto, kọwaa mmekọrịta dị n’etiti akwụkwọ Daniel na Mkpughe. Mmeju, nke pụtara “iweta ya n’izu oke,” bụ ihe akwụkwọ amụma abụọ ahụ na-emere ibe ha. Égbè eluigwe asaa ahụ, mgbe a tọhapụrụ akara ha na Daniel isi nke iri na abụọ mgbe Julaị 2023 gasịrị, na-eweta ozi dị n’ime ya n’izu oke. Ihe na-emepe égbè eluigwe asaa ahụ bụ ụkpụrụ alfa na omega n’ịjikọta ya na nhazi nke eziokwu.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

E mezuru “oge” nke ndị mba ọzọ n’afọ 1798, ọ na-anọchi anya oge abụọ nke afọ 1260 mgbe ikpere arụsị, ma emesịa ọchịchị ndị poopu, zọọrọ ụkwụ n’ebe nsọ na n’ọgbakọ ahụ. Mgbe a na-atụ ụlọ nsọ ahụ, a ga-ahapụ ogige dị n’èzí, ogige ahụkwa gbatịrị ruo n’afọ 1798; ma mgbe afọ 1844 gasịrị, oge adịkwaghị. Taa, afọ 1260 ndị ahụ na-anọchi naanị oge nke na-akọwapụta ọdịiche dị n’etiti ụlọ nsọ ahụ na ogige dị n’èzí. N’ihi nke a, site n’ụbọchị Julaị 18, 2020 ruo n’ọnwa Julaị nke 2023, e mezuru ịzọ ụkwụ ahụ. Ịtụ ụlọ nsọ ahụ taa, n’ijikọ ya na égbè eluigwe asaa ndị na-anọchi anya nkewa doro anya nke ihe omume ndị mere n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ, bụ ọrụ e kenyere Jọn. “Nnukwu ọrụ anyị” bụ “ijikọta” ozi ndị mmụọ-ozi atọ ahụ, si otu a kpọọ aha ọrụ amụma nke a na-emebeghị n’akụkọ ihe mere eme nke ọgbụgba ndụ ndị gara aga, ma nke a ka na-eme kwa obere nke ukwuu ọbụna ugbu a. Mgbe anyị hapụrụ ogige dị n’èzí nke na-anọchi anya oge ndị mba ọzọ, anyị na-ahapụ afọ 1260 nke mkpagbu ọchịchị ndị poopu nke kwụsịrị n’oge ọgwụgwụ n’afọ 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Ụlọ nsọ ahụ e wuru n’ime afọ iri anọ na isii n’akụkọ ihe mere eme nke ndị Millerite na-akọwapụta ụlọ nsọ a na-ewu site na Julaị nke afọ 2023 ruo obere oge tupu iwu Ụka Sọnde ahụ. Akụkọ ihe mere eme ahụ bụ oge nke égbè-eluigwe asaa ahụ, “ihe omume ga-abịa,” nke “a ga-”, ọ bụghị eleghị anya a ga-, “ekpughe n’usoro ha.”

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Mgbe anyị jikọtara akụkọ ihe mere eme nke mmụọ ozi mbụ na nke mmụọ ozi nke abụọ, anyị na-achọpụta na akụkọ ahụ na-amalite site n’ụzọ ndakpọ olileanya nke alfa, ma na-ejedebe n’ụzọ ndakpọ olileanya nke omega. Mgbe anyị kwekọrọ ihe ịrịba ama amụma n’akụkọ ihe mere eme nke mmụọ ozi mbụ site n’afọ 1840 ruo Eprel 19, 1844, na ihe ịrịba ama nke mmụọ ozi nke abụọ, onye bịarutere n’oge ahụ ma gara n’ihu ruo mbata nke nke atọ na Ọktoba 22, 1844—anyị nwere oge abụọ nke malitere ma kwụsịkwa site na mbata nke mmụọ ozi. Akụkọ ihe mere eme sitere n’aka mmụọ ozi mbụ ruo n’aka nke abụọ na-akọwa akụkọ ihe mere eme sitere n’aka nke abụọ ruo n’aka nke atọ.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

A na-ahụ àmà amụma nke na-egosi na nke a bụ ngwa ziri ezi n’ihe gbasara alfa na omega nke ngwa ahụ. Ahịrị abụọ yiri ibe ha, e tinyere ha ọnụ, ma mmalite na njedebe nke ahịrị abụọ ahụ na-akọwapụta ọbịbịa nke mmụọ-ozi. Mgbe ahụ, mgbe a chịkọtara ha ọnụ, ahịrị n’ahịrị, ka ha bụrụ otu ahịrị, mmalite ahụ na-akara nkụda mmụọ mbụ, njedebe ahụkwa na-akara nnukwu nkụda mmụọ. A na-ahụkwa ihe akaebe ọzọ n’ime ụkpụrụ nke alfa na omega, nke na-akọwapụta na njedebe ka ukwuu karịa mmalite. Nkụda mmụọ alfa nke na-ejedebe n’ime nnukwu nkụda mmụọ omega na-akọwapụta ihe nta na ihe ka ukwuu nke alfa na omega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Mgbe anyị malitere na Eprel 19, 1844, (mbata nke mmụọ-ozi nke abụọ nke na-eduga na mbata nke nke atọ na Ọktoba 22, 1844); ma anyị amalitekwa ahịrị nke abụọ na Ọgọọst 11, 1840, nke na-ejedebe na Eprel 19, 1844, anyị na-achọpụta na ndakpọ olileanya nke Eprel 19, 1844 bụ ma alfa ma omega nke ahịrị amụma nke a na-emepụta site n’ijikọta ahịrị amụma nke mmụọ-ozi nke mbụ na nke abụọ.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Na njedebe nke oge ahụ, ị nwere mmụọ ozi nke atọ ka ọ na-abịa ya na mmụọ ozi nke abụọ, si otu a na-anọchi anya 9/11, na olu abụọ nke mmụọ ozi dị ike ahụ nke Mkpughe isi nke iri na asatọ. Olu abụọ ahụ bụ ozi nke mmụọ ozi nke abụọ na nke atọ, ma mmụọ ozi abụọ ahụ metụrụ onwe ha aka n’October 22, 1844, ha na-ezukọkwa ọzọ mgbe a na-ejikọta akụkọ ihe mere eme abụọ ahụ ọnụ ahịrị n’elu ahịrị. E webatara ha ọnụ n’ụzọ a, ha na-anọchi anya akụkọ ihe mere eme site na ndakpọ olileanya mbụ ruo na nnukwu ndakpọ olileanya, ma akara-ụzọ dị n’etiti akụkọ ihe mere eme ahụ n’oge ndị Millerite bụ nzukọ ogige Exeter ebe e gosipụtara ìgwè abụọ nke ndị na-efe ofufe, na-anọchi anya nnupụisi nke ndị amaghị ihe n’ime ụmụ agbọghọ na-amaghị ihe n’ilu ahụ, ma na-akọwapụta akara-ụzọ nke etiti ahụ dịka nnupụisi.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Égbè àmụmà asaa ahụ na-anọchi anya akụkọ ihe mere eme nke ozi mmụọ ozi mbụ na nke abụọ jikọtara ọnụ n’ahịrị n’elu ahịrị, nke na-eme ka a mata mgbe ahụ akụkọ ihe mere eme sitere na ndakpọ olileanya mbụ ruo na nnukwu ndakpọ olileanya n’akụkọ ihe mere eme nke puku mmadụ otu narị na iri anọ na anọ. Nghọta banyere ihe akụkọ ihe mere eme ahụ na-anọchi anya ya n’amụma kwekọrọ n’otu aka ahụ kpọmkwem na ozi ahụ e gosiri na Daniel iri na abụọ dịka nke e mechiri emechi ruo n’oge ọgwụgwụ.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Anyị ga-aga n’ihu n’ọmụmụ a n’akwụkwọ sochirinụ, ma aga m ahapụ akụkụ nke ọhụụ ikpeazụ Daniel nke na-ekwu naanị banyere ihe osise Daniel nyere gbasara ndị nke Chineke n’ụbọchị ikpeazụ. Rịba ama, n’ime ọnọdụ nke iwu nke mbụ e kwuru ya, na n’amaokwu nke mbụ Daniel nọ n’òtù ndị na-aghọta ọhụụ ahụ. Ihe mbụ e kwuru n’ime ọhụụ ahụ bụ ihe osise nke Daniel dịka ndị amamihe na-aghọta, ma amaokwu itoolu ikpeazụ ahụ niile bụ gbasara ndị amamihe na-aghọta n’ụbọchị nke iri abụọ na abụọ.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> N’afọ nke atọ nke Saịrọs, eze Peasia, e kpugheere Daniel ihe, onye a na-akpọ aha ya Belteshaza; ihe ahụ bụkwa eziokwu, ma oge e kenyere ya dị ogologo: o wee ghọta ihe ahụ, ma nwee nghọta n’ọhụụ ahụ.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> N’ụbọchị ndị ahụ, mụ onwe m, Daniel, nọ na-eru uju izu atọ zuru ezu. Erighị m achịcha na-atọ ụtọ, anụ ma ọ bụ mmanya abịaghịkwa n’ọnụ m, emekwadịghị m onwe m mmanụ ọ bụla, ruo mgbe izu atọ ahụ zuru ezu gasịrị. N’ụbọchị nke iri abụọ na anọ nke ọnwa mbụ, mgbe m nọ n’akụkụ nnukwu osimiri ahụ, nke bụ Hiddekel; mgbe ahụ ka m weliri anya m elu, lee, ma hụ, ma le,

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> otu nwoke yi uwe ọcha nke linen, onye e ji ọlaedo ọma nke Uphaz kee n’úkwù ya: Ahụ ya dịkwa ka beryl, ihu ya dị ka ọdịdị àmụmà, anya ya dị ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa ka ọla kọpa a hichapụrụ nke ọma n’agba, olu okwu ya dịkwa ka olu igwe mmadụ.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Mụ onwe m, bú Daniel, naanị m hụrụ ọhụ a: n’ihi na ndị ikom ndị soro m ahụghị ọhụ ahụ; ma oke ịma jijiji dakwasịrị ha, nke mere na ha gbara ọsọ zoo onwe ha. Ya mere, a hapụrụ m naanị m, m wee hụ nnukwu ọhụ a, ike ọ bụla anaghịkwa adị n’ime m: n’ihi na mma m gbanwere n’ime m ghọọ ire ure, anaghịkwa m ejidekwa ike ọbụla.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Ma anụrụ m olu okwu ya: ma mgbe m nụrụ olu okwu ya, e wee m banye n’oké ụra miri emi n’ihu m, ihu m elee ala. Ma, lee, aka metụrụ m, nke mere ka m guzoro n’ikpere m na n’ọbụ aka m. O wee sị m,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> O Daniel, nwoke a hụrụ n’anya nke ukwuu, ghọta okwu ndị m na-agwa gị, guzokwa ọtọ: n’ihi na ọ bụ gị ka e zitere m ugbu a.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Ma mgbe o kwuchara okwu a nye m, anọ m guzo na-ama jijiji. O wee sị m,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Atụla egwu, Daniel: n’ihi na site n’ụbọchị mbụ i tinyere obi gị ịghọta, na iweda onwe gị ala n’ihu Chineke gị, a nụrụ okwu gị, ma abịawo m n’ihi okwu gị. Ma onye-isi alaeze Peasia guzogidere m otu ụbọchị iri abụọ na otu: ma, lee, Maịkel, otu n’ime ndị-isi ukwu ahụ, bịara inyere m aka; m wee nọrọ ebe ahụ n’etiti ndị eze Peasia.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Ugbu a abịawo m ime ka ị ghọta ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ; n’ihi na ọhụụ a ka dịkwa maka ọtụtụ ụbọchị.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Ma mgbe o kwuworo m okwu ndị dị otú ahụ, etinyere m ihu m n’ala, m wee ghọọ onye ogbi. Ma, lee, otu onye dị ka oyiyi ụmụ mmadụ metụrụ egbugbere ọnụ m aka; mgbe ahụ ka m meghere ọnụ m, kwuo okwu, sị ya onye ahụ nke guzo n’ihu m,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> O nna ukwu m, site n’ọhụhụ a si dị, ihe mwute m atụgharịala bịa n’elu m, ike ọ bụla adịghịkwa m n’ime. N’ihi na olee otú ohu nke nna ukwu m a ga-esi gwa nna ukwu m a okwu?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> n’ihi na m, ozugbo ahụ, ike adịghịkwa n’ime m; ume adịghịkwa fọdụrụ n’ime m. Mgbe ahụ, onye yiri ọdịdị mmadụ bịakwara ọzọ metụ m aka, o wee mee ka m sie ike, wee sị,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Gi onye e hụrụ n’anya nke ukwuu, atụla egwu: udo dịrị gị, sie ike, ee, sie ike. Mgbe o kwuchara okwu nye m, e mere ka m sie ike, m wee sị, Ka onyenwe m kwuo; n’ihi na i meela ka m sie ike. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo oge ọgwụgwụ: ọtụtụ ga-agagharị ije n’ihu na azụ, a ga-emekwa ka ọmụma bawanye.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Mgbe ahụ, mụ onwe m Daniel lere anya, ma, lee, ndị ọzọ abụọ guzo; otu n’akụkụ a nke ụsọ osimiri ahụ, nke ọzọkwa n’akụkụ nke ọzọ nke ụsọ osimiri ahụ. Otu wee sị nwoke ahụ yi ákwà ọcha linen, onye nọ n’elu mmiri nke osimiri ahụ, Ruo ole mgbe ka ọ ga-adị ruo ọgwụgwụ nke ihe ịtụnanya ndị a?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> M wee nụrụ nwoke ahụ yi uwe linin, onye ahụ nọ n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe dị, ṅụọ iyi site n’aha Onye ahụ nke na-adị ndụ ruo mgbe ebighị ebi na ọ ga-adị ruo otu oge, na oge abụọ, na ọkara oge; ma mgbe ọ ga-emezu ikesa ike nke ndị nsọ ahụ, ihe ndị a niile ga-agwụ.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Anụrụ m, ma aghọtaghị m: mgbe ahụ ka m sịrị, O Onyenwe m, gịnị ka njedebe nke ihe ndị a ga-abụ?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a, werekwa akara kaa ha ruo oge ọgwụgwụ. Ọtụtụ ka a ga-eme ka ha dị ọcha, meekwa ka ha bụrụ ndị na-acha ọcha, a ga-anwakwara ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Site n’oge a ga-ewepu àjà a na-achụ kwa ụbọchị, ma guzozie ihe arụ nke na-eme ka ebe tọgbọrọ n’efu, a ga-enwe otu puku ụbọchị abụọ na narị ụbọchị itoolu.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Ngọzi nādiri onye ahụ nke na-echere, ma bịaruo ụbọchị otu puku na narị atọ na iri atọ na ise.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Ma gawa n’ụzọ gị ruo ọgwụgwụ ga-adị: n’ihi na ị ga-ezu ike, guzo kwa n’oke gị n’ọgwụgwụ ụbọchị nile. Daniel 10:1–18; 12:4–13.

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