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# The Book of Daniel - Number Thirty-Two

Akwụkwọ Daniel — Nọmba Iri Atọ na Abụọ

From Lions to Deception: A Deep Dive into Daniel 6 and End-Time Prophecy

Site n’Ọdụm Ruo n’Aghụghọ: Nnyocha Miri Emi n’ime Daniel 6 na Amụma Oge Ọgwụgwụ

Author

Jeff Pippenger

Published

December 27, 2023

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Daniel chapter six, is the third line in the first six chapters of Daniel, which directly presents an illustration of the Sunday law crisis. In chapter three Nebuchadnezzar’s golden image, and the three worthies, represent the ensign which is lifted up, and the entire world beholds.

Isi nke isii nke Daniel bụ ahịrị nke atọ n’ime isi isii mbụ nke Daniel, nke na-egosi kpọmkwem ihe atụ nke nsogbu iwu Ụbọchị Sọnde. N’isi nke atọ, ihe oyiyi ọlaedo Nebukadneza, na ndị ikom atọ ahụ kwesịrị nsọpụrụ, na-anọchi anya ọkọlọtọ a na-ebuli elu, nke ụwa dum na-ele anya.

> Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Daniel 3:2.

> Mgbe ahụ, eze Nebukadneza zigara ka a kpọkọta ndị isi, ndị ọchịchị, na ndịisi agha, ndịikpe, ndị na-elekọta akụ, ndị ndụmọdụ, ndị uweojii, na ndị nile na-achị ógbè dị iche iche, ka ha bịa n’ime emume nsọpụta oyiyi ahụ eze Nebukadneza guzobere. Daniel 3:2.

In chapter three, the three worthies refused to bow, and their action brought upon them the persecution of the furnace, whereas Daniel in chapter six, bows three times a day, and his action brought upon him the persecution of the lion’s den. Line upon line, they represent the Sunday law persecution as a decision of worship, that in both cases, has already been determined by the faithful. Those represented by the three and one combination that symbolizes the one hundred and forty-four thousand have settled into the truth before the shaking of persecution arrives.

N’isi nke atọ, ndị ikom atọ ahụ kwesịrị nsọ jụrụ ikpere arụsị, omume ha wee butere ha mkpagbu nke ọkụ n’ime ite-ọkụ, ebe Daniel n’isi nke isii na-ehulata ugboro atọ n’ụbọchị, omume ya wee butere ya mkpagbu nke ọgba ọdụm. Ahịrị n’elu ahịrị, ha na-anọchi anya mkpagbu iwu Ụka nke Sọnde dịka mkpebi ofufe, nke, n’ọnọdụ abụọ ahụ, ndị kwesịrị ntụkwasị obi ekpebielarị. Ndị ahụ a na-anọchi anya site na ngwakọta nke atọ na otu, nke na-anọchite puku narị na iri anọ na anọ ahụ, eguzobelarị n’eziokwu tupu ịma jijiji nke mkpagbu eruo.

> “Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 68.

> “Mmụọ-ozi ahụ sịrị, ‘Jụ onwe unu; unu ga-agba ọsọ ngwa ngwa.’ Ụfọdụ n’ime anyị enweela oge iji nata eziokwu ahụ ma na-aga n’ihu nzọụkwụ site na nzọụkwụ, ma nzọụkwụ ọ bụla anyị mere enyela anyị ike iji mee nke na-esote. Ma ugbu a oge fọdụrụ naanị ntakịrị ka ọ gwụ, ma ihe anyị mụtara n’ime ọtụtụ afọ, ha ga-amụta ya n’ime ọnwa ole na ole. Ha ga-enwekwa ọtụtụ ihe ha ga-amụpụ n’uche ha, na ọtụtụkwa ihe ha ga-amụ ọzọ. Ndị na-achọghị ịnata akara nke anụ ọhịa ahụ na oyiyi ya mgbe iwu ahụ ga-apụta, ga-enwerịrị mkpebi ugbu a iji kwuo, Mba, anyị agaghị asọpụrụ ihe e hiwere nke anụ ọhịa ahụ.” Early Writings, 68.

In chapter five, the Sunday law is addressing the end of the earth beast, and the judgment brought by the enemies that came through the wall.

N’isi nke ise, iwu Sọnde na-ekwu maka njedebe nke anụ ọhịa nke ụwa, na ikpe e wetara site n’aka ndị iro ndị bịara site na mgbidi ahụ.

> In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:30, 31.

> N’abalị ahụ ka e gburu Belshaza, eze nke ndị Kaldia. Daraiọs onye Midia we were alaeze ahụ, ebe ọ dị ihe dị ka afọ iri isii na abụọ. Daniel 5:30, 31.

In chapter six, the sealing of God’s people, represented by the king’s seal being placed upon the lion’s den is identified.

N’isi nke isii, a na-akọwa ịkpara akara nke ndị Chineke, nke e ji itinye akara eze n’ọnụ olulu ọdụm nọchite anya ya.

> And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:17.

> E wetara nkume, tụọ ya n’ọnụ olulu ahụ; eze jiri mgbaaka-akara nke aka ya, ya na mgbaaka-akara nke ndị-isi ya, kaa ya akara; ka ihe e kpebiri banyere Daniel ghara ịgbanwe. Daniel 6:17.

The three lines all contribute to the characteristics of the ensign that is lifted up in a cloud, during the hour of the great earthquake in Revelation chapter eleven.

Ahịrị atọ ahụ nile na-enye aka n’ịkọwa njirimara nke ọkọlọtọ ahụ e weliri elu n’ime igwe ojii, n’oge awa nke oke ala ọma jijiji ahụ dị na Mkpughe isi nke iri na otu.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Ha wee nụrụ nnukwu olu sitere n’eluigwe ka ọ na-asị ha, Bịanụ n’ebe a. Ha wee rigoro n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. N’otu awa ahụ kwa, e nwekwara nnukwu ala ọma jijiji, otu ụzọ n’ụzọ iri nke obodo ahụ wee daa, ma n’ala ọma jijiji ahụ e gburu mmadụ puku asaa: ndị fọdụrụnụ wee tụọ egwu, ma nye Chineke nke eluigwe otuto. Mkpughe 11:12, 13.

Daniel chapter six, identifies the sealing of God’s people, but it is more specifically addressing the punishment of the confederacy of the “presidents, the governors, and the princes, the counsellors, and the captains,” that deceived the king into killing Daniel. The deception of the king (a symbol of the state), is a significant prophetic subject, containing several prophetic witnesses. Unlike Nebuchadnezzar in chapter three, or Belshazzar in chapter five, who were both oblivious to Daniel and the three witnesses until after the crisis arrived, Darius’ “preference” for Daniel, in advance of the crisis identifies a different setting for the crisis of the Sunday law.

Isi nke isii nke Daniel na-akọwapụta ịkpọchi ndị Chineke akara, ma ọ na-elekwasị anya karịchaa n’ịta ahụhụ nke nkwekọrịta nke “ndị isi ala, ndị gọvanọ, na ndị eze nta, ndị ndụmọdụ, na ndị isi agha,” ndị ghọgburu eze ka o gbuo Daniel. Aghụghọ e mere eze ahụ (akara nke ọchịchị obodo), bụ isiokwu amụma dị mkpa, nke nwere ọtụtụ ndị àmà amụma. N’adịghị ka Nebukadneza n’isi nke atọ, ma ọ bụ Belshaza n’isi nke ise, ndị ha abụọ amaghị ihe banyere Daniel na ndị àmà atọ ahụ ruo mgbe nsogbu ahụ bịarutere, “nnabata pụrụ iche” Darius nwere n’ebe Daniel nọ tupu nsogbu ahụ abịa na-egosi ọnọdụ dị iche maka nsogbu iwu Ụka.

Daniel was “preferred” above the other two presidents, and the three presidents were over the one hundred and twenty princes. Daniel is contrasted primarily with the presidents and princes, and he is favored above the two that form a confederacy of deception represented by five (five foolish virgins).

A họpụtara Daniel “karị” ndịisi abụọ ndị ọzọ, ndịisi atọ ahụ nọkwa n’elu ndị isi ala narị na iri abụọ ahụ. A na-etinye Daniel n’iche iche karịsịa megide ndịisi ahụ na ndị isi ala ahụ, e mekwara ka o nwee amara karịa mmadụ abụọ ahụ ndị na-eme njikọ nke aghụghọ nke ise na-anọchi anya ya (amaghị nwanyị ise ndị nzuzu).

> It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Daniel 6:1–5.

> Ọ masịrị Daraiọs idobe n’elu alaeze ahụ ndị isi narị na iri abụọ, ka ha bụrụ ndị na-achịkọta alaeze ahụ niile; ma n’elu ndị a, o tinyere ndị isi ọchịchị atọ; n’ime ha Daniel bụ onye mbụ: ka ndị isi ahụ na-enye ha akụkọ, ka eze wee ghara inwe mfu ọ bụla. Mgbe ahụ, e mere ka Daniel a dị elu karịa ndị isi ọchịchị na ndị isi ahụ, n’ihi na mmụọ magburu onwe ya dị n’ime ya; eze wee chee idobe ya n’elu ọchịchị ahụ niile. Mgbe ahụ, ndị isi ọchịchị na ndị isi ahụ chọrọ ịchọta ihe ha ga-eji boo Daniel ebubo banyere alaeze ahụ; ma ha enweghị ike ịchọta ihe ọ bụla ha ga-eji boo ya ebubo, ma ọ bụ mmejọ ọbụla; n’ihi na ọ bụ onye kwesịrị ntụkwasị obi, a hụkwaghịkwa njehie ọ bụla ma ọ bụ mmejọ ọ bụla n’ime ya. Mgbe ahụ, ndị ikom a kwuru, Anyị agaghị achọta ihe ọ bụla anyị ga-eji boo Daniel a ebubo, ma e wezụga na anyị chọta ya megide ya banyere iwu nke Chineke ya. Daniel 6:1–5.

Darius is being used to illustrate a deception that is carried out against the king, which represents the ten kings (the United Nations), at the end of the world. The deception contributes to the hatred which the ten kings (the United Nations), manifest against the whore (the papacy), which causes them to “make her desolate and naked,” and “eat her flesh, and burn her with fire.”

A na-eji Dariọs kọwaa aghụghọ a na-eme megide eze, nke na-anọchi anya ndị eze iri ahụ (United Nations), na njedebe nke ụwa. Aghụghọ ahụ na-enye aka n’ịkpọasị nke ndị eze iri ahụ (United Nations) na-egosi megide akwụna ahụ (papacy), nke na-eme ka ha “mee ka ọ tọgbọrọ n’efu ma gbaa ọtọ,” ma “rie anụ ahụ ya, werekwa ọkụ kpọọ ya ọkụ.”

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.

> Mpi iri ahu i hụrụ n’elu anụ ọhịa ahụ, ndị a ga-akpọ nwanyị akwụna ahụ asị, ha ga-emekwa ka ọ bụrụ onye tọgbọrọ n’efu na onye gba ọtọ, ha ga-eripịa anụ ahụ ya, ma jiri ọkụ kpọọ ya ọkụ. N’ihi na Chineke etinyewo n’obi ha ime uche Ya, na ịdị n’otu, na inyefe alaeze ha n’aka anụ ọhịa ahụ, ruo mgbe okwu Chineke ga-emezu. Ma nwanyị ahụ i hụrụ bụ nnukwu obodo ahụ, nke na-achị ndị eze nke ụwa. Mkpughe 17:16–18.

The United Nations (the seventh kingdom), will destroy the papacy, even though they will have just recently given her their kingdom, for they rule for a “short space.”

Mba Ndị Dị n’Otu nke Mba Ụwa (alaeze nke asaa), ga-ebibi papacy, ọ bụ ezie na ha ka ga-adịbeghị anya nyefee ya alaeze ha, n’ihi na ha na-achị “obere oge.”

> And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. Revelation 17:10.

> Ma e nwekwara eze asaa: ise adaala, otu dị, nke ọzọ abịabeghịkwa; ma mgbe ọ bịara, ọ ghaghị ịnọgide naanị nwa obere oge. Mkpughe 17:10.

At the Sunday law the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen (the United States), has just finished its reign of the seventy symbolic years, in which the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen (the papacy), has been forgotten for those seventy symbolic years of Isaiah chapter twenty-three.

N’iwu ụbọchị Sọnde, alaeze nke isii nke amụma Akwụkwọ Nsọ, anụ ọhịa nke ụwa nke Mkpughe iri na atọ (United States), ka emechara ọchịchị ya nke afọ iri asaa ihe nnọchianya, nke n’ime ya ka e chefuru alaeze nke ise nke amụma Akwụkwọ Nsọ, anụ ọhịa nke oké osimiri nke Mkpughe iri na atọ (papacy), n’ime afọ iri asaa ihe nnọchianya ahụ nke Aịzaya isi nke iri abụọ na atọ.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Ọ ga-erukwa na n’ụbọchị ahụ, a ga-echefu Taịa afọ iri asaa, dịka ụbọchị nke otu eze si dị: mgbe ọgwụgwụ nke afọ iri asaa gasịrị, Taịa ga-abụ abụ dị ka akwụna. Were ụbọ akwara, gagharịa obodo ahụ, gị akwụna a chefuru echefu; mee olu ụtọ, bụrụọ ọtụtụ abụ, ka e wee cheta gị. Ọ ga-erukwa na mgbe ọgwụgwụ nke afọ iri asaa gasịrị, Onyenwe anyị ga-eleta Taịa, ọ ga-alaghachikwa n’ụgwọ ya, ma ya na alaeze niile nke ụwa ga-akwa iko n’elu ụwa dum. Aịzaya 23:15–17.

At the Sunday law the seventh kingdom of Bible prophecy, the ten kings (the United Nations), begins to reign, but only briefly, for the premier king of the ten kings, then begins its work of forcing the entire world to align under the structure of the beast, which is the combination of church and state, and is symbolized as the image of the beast.

N’oge iwu Ụka abata, alaeze nke asaa nke amụma Baịbụl, bụ ndị eze iri ahụ (Mba Ndị Dị n’Otu), na-amalite ịchị, ma ọ bụ naanị nwa oge; n’ihi na eze kachasị elu n’etiti ndị eze iri ahụ na-amalite mgbe ahụ ọrụ ya nke ịmanye ụwa dum ka o kwekọọ n’okpuru usoro nke anụ ọhịa ahụ, nke bụ njikọta ụka na ọchịchị, nke a na-anọchikwa anya ya dị ka oyiyi nke anụ ọhịa ahụ.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> M wee hụ anụ-ọhịa ọzọ ka ọ na-apụta n’ala; o nwekwara mpi abụọ dịka nwa atụrụ, ma o kwuru okwu dịka dragọn. O ji ike nile nke anụ-ọhịa mbụ ahụ rụọ ọrụ n’ihu ya, ma mee ka ụwa na ndị bi n’ime ya fee anụ-ọhịa mbụ ahụ ofufe, onye e gwọrọ ọnya ọnwụ ya. O mekwara nnukwu ihe ịtụnanya, nke mere na o mere ka ọkụ si n’eluigwe rịdata n’ụwa n’ihu mmadụ, ma jiri ọrụ ebube ndị ahụ o nwere ike ime n’ihu anụ-ọhịa ahụ duhie ndị bi n’ụwa; na-asị ndị bi n’ụwa ka ha meere anụ-ọhịa ahụ oyiyi, bụ onye e merụrụ ahụ site n’mma-agha, ma dịkwa ndụ. Mkpughe 13:11–14.

A primary element of the symbolism of the earth beast (the United States), that begins as a lamb and ends speaking as a dragon, is its speaking. Speaking prophetically identifies an action of the legislative and judicial authorities.

Otu ihe bụ isi n’ihe nnọchianya nke anụ ọhịa nke ụwa (United States), nke malitere dịka nwa atụrụ ma mechaa kwuo okwu dịka dragọn, bụ ikwu okwu ya. N’ụzọ amụma, ikwu okwu na-egosi omume nke ọchịchị omebe iwu na nke ọchịchị ikpe ikpe.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Ikwu okwu nke mba ahụ bụ omume nke ndị isi ọchịchị iwu na ndị ọchịchị ikpe ya.” *The Great Controversy*, 443.

When the United States first spoke as a lamb, it produced the Constitution of the United States, thus establishing a land of refuge for those fleeing the persecution of the papacy and the kings of Europe.

Mgbe United States buru ụzọ kwuo okwu dịka nwa-aturu, o wepụtara Iwu Ncheta nke United States, si otú a guzobe ala mgbaba nye ndị na-agbapụ mkpagbu nke ọchịchị popu na nke ndị eze Europe.

> And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.

> Ala nyere nwanyị ahụ aka, ala wee saa ọnụ ya, ilo idei mmiri ahụ nke dragọn ahụ si n’ọnụ ya tụpụ. Mkpughe 12:16.

At the end of the seventy symbolic years, the earth beast speaks again, but then as a dragon, as it enforces Sunday worship, which is the mark of papal authority. When the mark of papal authority is enforced, the papacy is remembered, and she is remembered, when the Commandment that was never to be forgotten is made illegal to observe.

Ná ngwụsị nke afọ iri asaa ndị ahụ nke ihe nnọchianya, anụ ọhịa nke ụwa na-ekwu okwu ọzọ, ma n’oge ahụ dịka dragọn, ka ọ na-amanye ofufe Sọnde, nke bụ akara nke ikike ndị pope. Mgbe a na-amanye akara nke ikike ndị pope, a na-echeta ọchịchị pope, a na-echeta ya, mgbe a na-eme ka idebe Iwu ahụ nke a na-ekwesịghị ichefu echefu bụrụ ihe iwu na-akwadoghị.

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Chetakwa ụbọchị izu-ike ahụ, ido ya nsọ. Ụbọchị isii ka ị ga-arụsi ọrụ ike, mee kwa ọrụ gị niile: Ma ụbọchị nke asaa bụ izu-ike nke Onyenwe anyị Chineke gị: n’ime ya ị gaghị arụ ọrụ ọbụla, gị onwe gị, ma ọ bụ nwa gị nwoke, ma ọ bụ nwa gị nwanyị, ohu gị nwoke, ma ọ bụ ohu gị nwanyị, ma ọ bụ anụ ụlọ gị, ma ọ bụ ọbịa gị nke nọ n’ime ọnụ ụzọ ámá gị: N’ihi na n’ime ụbọchị isii ka Onyenwe anyị mere eluigwe na ụwa, oké osimiri, na ihe niile dị n’ime ha, wee zuo ike n’ụbọchị nke asaa: ya mere Onyenwe anyị gọziri ụbọchị izu-ike ahụ, wee doo ya nsọ. Ọpụpụ 20:8–11.

National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.

Nnupu isi nke mba n’ebe Chineke nọ ka mbibi nke mba ahụ na-esokwa, ma ike atọ ndị na-eduga ụwa gaa Amagedọn na-ejikọ aka.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Site n’iwu a ga-eme ka e guzobe ọchịchị Pọopu n’ime mmebi iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantism ga-agbatị aka ya gafee olulu miri emi ahụ ka o jide aka ike Rom, mgbe ọ ga-eru gafee abis ahụ iji kpakọrịta aka na Spiritualism, mgbe, n’okpuru mmetụta nke njikọ a nke akụkụ atọ, mba anyị ga-ajụ ụkpụrụ ọ bụla nke Iwu Ncheta ya dịka ọchịchị Protestant na nke repọblik, ma dozie ụzọ maka mgbasa ụgha na nduhie nke papal, mgbe ahụ anyị pụrụ ịmata na oge eruola maka ọrụ ebube ahụ nke Setan, nakwa na ọgwụgwụ dị nso.” Testimonies, mpịakọta nke 5, 451.

When “Protestantism” (the United States), “the Roman power” (the Vatican) and “Spiritualism” (the United Nations), join hands at the Sunday law, they begin to lead the world to Armageddon, which is represented as first forcing the world to accept the authority of a one-world government, which consists of church and state, with the church in control of the relationship. The power of the miracles that are employed by the earth beast, not only brings about the fornication of the whore of Tyre with the kings of the earth, but it enforces the “speaking” of the world-wide image of the beast. By prophetic definition this means the one-world government must have a legislative body (located in New York), and a judicial body (located in the Hague).

Mgbe “Protestantism” (United States), “ike ndị Rom” (Vatican) na “Spiritualism” (United Nations) jikọtara aka n’iwu ụbọchị Sọnde, ha na-amalite iduga ụwa gaa Amagedọn, nke e gosipụtara dịka nke mbụ na-amanye ụwa ịnakwere ikike nke ọchịchị otu-ụwa, nke mejupụtara ụka na ọchịchị, ebe ụka na-achịkwa mmekọrịta ahụ. Ike ọrụ ebube ndị anụ ọhịa nke ụwa ji arụ ọrụ ọ bụghị naanị na-eweta ịkwa iko nke akwụna Taịa na ndị eze nke ụwa, kama ọ na-eme ka “ikwu okwu” nke onyinyo anụ ọhịa nke ụwa dum bụrụ iwu a ga-erube isi. Dị ka nkọwa amụma si dị, nke a pụtara na ọchịchị otu-ụwa ahụ ga-enwerịrị òtù omeiwu (nke dị na New York), na òtù ikpe (nke dị na Hague).

> And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:14–18.

> Ọ na-eduhiekwa ndị bi n’elu ụwa site n’ụzọ nke ọrụ ebube ndị ahụ, nke e nyere ya ike ime n’ihu anụ ọhịa ahụ; na-agwa ndị bi n’elu ụwa ka ha mee ihe oyiyi nye anụ ọhịa ahụ, nke e jiri mma agha merụọ ahụ, ma o biri ndụ. E nyekwara ya ike inye ihe oyiyi anụ ọhịa ahụ ume ndụ, ka ihe oyiyi anụ ọhịa ahụ wee kwuo okwu, meekwa ka e gbuo ndị niile na-agaghị akpọ isiala nye ihe oyiyi anụ ọhịa ahụ. Ọ na-emekwa ka mmadụ niile, ndị nta na ndị ukwu, ndị bara ụba na ndị ogbenye, ndị nweere onwe ha na ndị ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha: ka onye ọbụla ghara ịzụ ma ọ bụ ree ihe, ma e wezụga onye nwere akara ahụ, ma ọ bụ aha anụ ọhịa ahụ, ma ọ bụ ọnụ ọgụgụ aha ya. N’ebe a ka amamihe dị. Ka onye nwere nghọta gụọ ọnụ ọgụgụ anụ ọhịa ahụ: n’ihi na ọ bụ ọnụ ọgụgụ nke mmadụ; ọnụ ọgụgụ ya bụ narị isii na iri isii na isii. Mkpughe 13:14–18.

The earth beast (the United States), will deceive the entire world into accepting a worldwide image of the beast, the same image which the United States had formed as it led to and ultimately enforced the Sunday law. It will then empower the one-world government to enforce its laws upon pain of death, and/or economic penalties. The deception of Darius the king, is a symbol of the deception of the kings that is repeatedly identified in prophecy, for as the earth beast begins to force the world to accept the one-world government the argument that is used to force the world to accept the arrangement, is that the power that has angered the nations (Islam), must be opposed with a worldwide war.

Anụ ọhịa nke ụwa (United States), ga-eduhie ụwa dum ka ọ nabata ihe oyiyi anụ ọhịa nke zuru ụwa ọnụ, otu ihe oyiyi ahụ nke United States kpụrụ ka ọ na-eduga n’iwu Ụka site n’ịsọpụrụ ụbọchị Sọnde ma n’ikpeazụ mee ka a manye ya. O mesịa nye ọchịchị otu ụwa ike ime ka a manye iwu ya, n’okpuru iyi ọnwụ, na/ma ọ bụ ntaramahụhụ akụ na ụba. Aghụghọ e jiri duhie eze Daraiọs, bụ ihe nnọchianya nke aghụghọ ndị eze nke a na-akọwapụta ugboro ugboro n’amụma; n’ihi na ka anụ ọhịa nke ụwa na-amalite ịmanye ụwa ka ọ nabata ọchịchị otu ụwa, arụmụka a na-eji amanye ụwa ka ọ nabata nhazi ahụ bụ na a ghaghị iguzogide ike ahụ nke kpasuru mba dị iche iche iwe (Islam) site n’agha zuru ụwa ọnụ.

The United States enforces the mark of papal authority, for the judgments of God had brought such a state of crisis in the United States leading up to the Sunday law, that the solution was offered that by returning to the god of Catholicism, the economic hardships that had been increasing would be ended. Yet at the Sunday law, the enemy that had snuck in under the lower wall, brings the judgment of national ruin.

United States na-amanye akara nke ikike papal, n’ihi na ikpé Chineke ewetaala ọnọdụ nsogbu dị otu a n’ime United States ruo mgbe e debere iwu ụbọchị Sọnde, nke mere ka e wepụta ngwọta na, site n’ịlaghachi n’ebe chi nke Katọlik dị, a ga-akwụsị ihe isi ike akụ na ụba ndị nọgidere na-abawanye. Ma n’oge iwu ụbọchị Sọnde, onye iro ahụ batara n’uzo nzuzo n’okpuru mgbidi dị ala na-eweta ikpé nke mbibi mba.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Mgbe ahụ nnukwu onye-nduhie ga-eme ka ndị mmadụ kwenye na ndị na-ejere Chineke ozi bụ ndị na-akpata ihe ọjọọ ndị a. Otu ìgwè ahụ nke kpasuru iwe nke Eluigwe ga-ebunye nsogbu ha niile n’isi ndị ahụ nke nrubeisi ha nye iwu Chineke bụ ịba mba na-adịgide adịgide nye ndị na-emebi iwu. A ga-ekwupụta na ndị mmadụ na-akpasu Chineke iwe site n’imebi sabbath nke Sunday; na mmehie a ewetala ọdachi ndị na-agaghị akwụsị ruo mgbe a ga-eme ka idebe Sunday bụrụ ihe a na-amanye n’ike n’ike; nakwa na ndị na-eweta arịrịọ nke iwu nke anọ, si otu a na-ebibi nsọpụrụ nye Sunday, bụ ndị na-enye ndị mmadụ nsogbu, na-egbochi iweghachi ha n’amara Chineke na ọganihu nke ụwa a. N’ụzọ dị otu a, ebubo ahụ eboro n’oge ochie megide ohu Chineke ga-ekwughachi ọzọ, ma n’elu ihe ndabere e guzobere nke ọma n’otu aka ahụ: ‘O wee ruo, mgbe Ehab hụrụ Ịlaịja, Ehab sịrị ya, Ọ̀ bụ gị ka ị na-enye Izrel nsogbu? Ọ zara, Esighị m enye Izrel nsogbu; kama ọ bụ gị, na ụlọ nna gị, n’ihi na unu ahapụwo iwu Jehova, ma gị onwe gị esowoela ndị Bealim.’ 1 Kings 18:17, 18. Dịka a ga-akpalite ọnụma ndị mmadụ site n’ebubo ụgha, ha ga-agbaso ụzọ megide ndị nnọchi-anya Chineke nke yiri nke ukwuu ụzọ ahụ Izrel nupụisi jere megide Ịlaịja.” The Great Controversy, 590.

In the “hour” of “the great earthquake” of Revelation chapter eleven, the “third Woe” of Islam, that is also the Seventh Trumpet then sounds, and it will anger the nations. That anger of the nations against Islam will be used to deceive the world into accepting the same empty promise that had just failed for the earth beast. The empty promise being; that by submitting to the authority of Catholicism, as represented by the mark of papal authority, that the increasing judgments of God would cease. That promise, already proven to be ineffective for the United States, will then be employed as a promise to the panicking world.

N’“oge” nke “oke ala ọma jijiji” nke Mkpughe isi nke iri na otu, “Ahụhụ” nke atọ nke Alakụba, nke bụkwa Opì nke Asaa, ga-ada n’oge ahụ, ọ ga-akpasukwa mba nile iwe. A ga-eji iwe ahụ nke mba nile megide Alakụba duhie ụwa ka ọ nabata otu nkwa ahụ efu nke ka dara ada n’aka anụ ọhịa nke ụwa. Nkwa efu ahụ bụ na; site n’ido onwe ha n’okpuru ọchịchị Katọlik, dịka e si anọchi anya ya site n’akara nke ikike popu, ikpe Chineke ndị na-abawanye ga-akwụsị. Nkwa ahụ, nke egosilarị na ọ dịghị arụ ọrụ n’ebe United States nọ, ka a ga-emesịa jiri bụrụ nkwa e kwere ụwa nke ụjọ jidere.

It will be urged that if the nations of the world would only agree and allow the one-world government to be established for the purpose of addressing the warfare brought by Islam, stability would return. Islam is the power identified in the scriptures that brings every man together against Islam, but that coming together is the ultimate deception of the kings.

A ga-agbasi mbọ ike na ọ bụrụ na mba nile nke ụwa ekweta ma kwe ka e guzobe ọchịchị otu-ụwa maka nzube nke idozi agha nke Islam wetara, udo na nkwụsi ike ga-alọghachi. Islam bụ ike ahụ nke Akwụkwọ Nsọ kpọrọ aha dịka nke na-eme ka mmadụ nile zukọta imegide Islam, ma nzukọ ahụ bụ aghụghọ ikpeazụ nke ndị eze.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Mmụọ-ozi nke Onyenwe anyị wee sị ya, Lee, i di ime, ị ga-amụkwa nwa nwoke, ị ga-akpọkwa aha ya Ishmael; n’ihi na Onyenwe anyị anụwo ahụhụ gị. Ọ ga-abụkwa nwoke ọhịa; aka ya ga-adịgide megide mmadụ nile, aka mmadụ nile kwa ga-adịgide megide ya; ọ ga-ebikwa n’iru ụmụnne ya nile. Jenesis 16:11, 12.

Ishmael is the spiritual father of the religion of Islam. It is true that Mohammed, the father of Islam did not arrive in history until the seventh century, but the ancient literal people are what God uses to represent the spiritual people in the last days.

Ishmael bụ nna ime mmụọ nke okpukpe Islam. Ọ bụ eziokwu na Mohammed, nna Islam, apụtaghị n’akụkọ ihe mere eme ruo narị afọ nke asaa, ma ndị oge ochie ahụ n’ezi ọdịdị anụ ahụ bụ ihe Chineke ji anọchi anya ndị ime mmụọ n’ụbọchị ikpeazụ.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Isaiah 44:6, 7.

> Otú a ka Onye-nwe anyị, Eze Izrel, na Onye mgbapụta ya, Onye-nwe nke usuu ndị agha, kwuru: Abụ m onye mbụ, abụ mkwa onye ikpeazụ; ma e wezụga m, ọ dịghị Chineke ọzọ. Ònye kwa, dịka m, ga-akpọku, gwa ya, doziekwa ya n’usoro n’ihu m, ebe ọ bụ na m họpụtara ndị oge ochie? Ma ihe ndị na-abịa, na ndị ga-abịa, ka ha gosi ha. Aịzaya 44:6, 7.

Before Ishmael was born, he was named and his prophetic role was identified. His spiritual descendants’ hands would “be against every man, and every man’s hand” will be against “him.” And unlike the foolish teaching of progressive liberalism, the Bible teaches that Ishmael will “dwell in the presence of all his brethren.” They do not assimilate into the culture around them, but rather, many condemn it, protest against it and attack it. The spirit of Ishmael is that “he” would “be a wild man.” The idea that there exists a peaceful class of the Islamic faith is not sustained in God’s Word, nor in the Koran.

Tupu a mụọ Ishmael, a kpọrọ ya aha ma kọwapụta ọrụ amụma ya. Aka ụmụ ya nke mmụọ ga-adị “megide mmadụ nile, aka mmadụ nile” ga-adịkwa “megide ya.” Ma n’adịghị ka ozizi nzuzu nke nnwere-uche na-aga n’ihu, Baịbụl na-akụzi na Ishmael ga-“ebi n’ihu ụmụnne ya nile.” Ha anaghị etinye onwe ha n’omenala gbara ha gburugburu, kama ọtụtụ n’ime ha na-ama ya ikpe, na-emegide ya ma na-awakpo ya. Mmụọ nke Ishmael bụ na “ya” ga-“abụ mmadụ ọhịa.” Echiche na e nwere òtù udo n’okwukwe Alakụba enweghị nkwado n’Okwu Chineke, ma ọ bụkwa na Koran.

The deception of the two presidents and one hundred and twenty princes in Daniel chapter six, is identifying the deception that is brought upon the ten kings when they are led to believe the purpose and urgency for implementing a one-world government, under the control of Rome, is to address the escalating crisis of the Islamic warfare that is the “third Woe”. Once the image of the beast is set up and empowered to “speak,” the world will find out, too late, that the purposes of the papacy is to address those who uphold the seventh-day Sabbath (Daniel), not the enemy that snuck in through the unguarded southern wall.

Nduhie nke ndị isi ala abụọ ahụ na ndị-isi narị abụọ na iri abụọ n’isi nke isii nke Daniel, na-akọwapụta nduhie a ga-ewetara ndị eze iri ahụ mgbe a ga-eduga ha ikwere na ebumnuche na ihe mberede dị n’itinye ọchịchị otu ụwa n’ọrụ, n’okpuru njikwa Rome, bụ iji dozie nsogbu agha Alakụba na-arịwanye elu nke bụ “Ahụhụ nke atọ”. Ozugbo e guzobere oyiyi anụ ọhịa ahụ ma nye ya ike ka ọ “kwuo okwu,” ụwa ga-achọpụta, mgbe oge agafeworị, na ebumnuche ndị popu bụ imegide ndị na-edobe Sabbath nke ụbọchị nke asaa (Daniel), ọ bụghị onye iro ahụ batara na nzuzo site na mgbidi ndịda a na-echeghị nche.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Okwu Chineke enyewo ịdọ aka ná ntị banyere ihe ize ndụ na-abịa n’ihu; ọ bụrụ na a naghị ele nke a anya, ụwa Protestant ga-amata ihe ebumnuche Rom bụ n’eziokwu, naanị mgbe ọ ga-abụla oge agafewo ịgbanahụ ọnyà ahụ. Ọ na-etolite n’ike nwayọọ nwayọọ n’enweghị mkpọtụ. Ozizi ya na-arụ ọrụ mmetụta ha n’ụlọ nzukọ omeiwu, n’ime ụka dị iche iche, nakwa n’obi mmadụ. Ọ na-akwakọba ụlọ ya ndị dị elu ma sie ike, n’ime ebe nzuzo ha ka a ga-emeghachi mkpagbu ya ndị gara aga. Nwayọọ nwayọọ ma n’enweghị onye na-enyo enyo, ọ na-eme ka ike ya sie ike iji kwalite ebumnuche nke ya mgbe oge ya ga-eru iji tie ihe. Naanị ihe ọ na-achọ bụ ala ohere ka mma, ma a na-enyekwa ya nke a ugbua. N’oge na-adịghị anya anyị ga-ahụkwa, anyị ga-anụkwa, ihe ebumnuche nke akụkụ Rom bụ. Onye ọ bụla nke ga-ekwere ma rubekwa isi n’okwu Chineke ga-esi n’ihi nke a nweta nkọcha na mkpagbu.” The Great Controversy, 581.

The deception of the United Nations that is carried out by the papacy, that produces the vengeance of their hearts, is often illustrated in the Scriptures, and the story of Darius is a primary example of this truth. It is a deception that is accomplished first in the United States and then repeated upon the world. This truth is identified in the story of Elijah and Jezebel, then again in the story of John the Baptist and Herodias, as well as in the crucifixion of Christ. Islam’s angering of the nations is the ploy employed by the papal power that provides her the vantage ground for attacking Sabbath-keepers all around the world.

Nduhie nke Mba Ndị Dị n’Otu, nke ndị pápà na-emezu, nke na-amịpụta ịbọ̀ ọ̀bọ̀ nke obi ha, ka a na-egosikarị n’Akwụkwọ Nsọ; akụkọ banyere Daraias bụkwa ihe atụ bụ isi nke eziokwu a. Ọ bụ nduhie a na-ebu ụzọ mezuo na United States, emesịa ekwughachi ya n’ụwa dum. A na-achọpụta eziokwu a n’akụkọ Ilaịja na Jezebel, mgbe ahụ ọzọkwa n’akụkọ Jọn Onye Na-eme Baptizim na Herodias, nakwa n’obe a kpọgidere Kraịst. Iwe Islam na-eme ka mba dị iche iche kpasuo iwe bụ aghụghọ ike ndị pápà ji arụ ọrụ, nke na-enye ya ebe ndabere iji wakpo ndị na-edebe ụbọchị izu ike n’ụwa niile.

The first mention of Islam is the introduction of Ishmael into the Scriptures, and the role identified of Islam at the end of the world that of putting the world into a universal panic so they will accept any proposal as a solution, is what allows the deception to be accomplished. The deception is what motivates the United Nations (the ten kings), to fulfill God’s will, and agree to give their kingdom (the seventh kingdom) unto the papacy (the beast).

Mmasị mbụ a kpọrọ Islam bụ iwebata Ishmael n’ime Akwụkwọ Nsọ, ma ọrụ e ji amata Islam n’ọgwụgwụ ụwa—ya bụ, itinye ụwa n’ụjọ zuru ụwa ọnụ ka ha wee nabata atụmatụ ọ bụla dịka ihe ngwọta—bụ ihe na-eme ka aghụghọ ahụ nwee ike imezu. Aghụghọ ahụ bụ ihe na-akpali Mba Ndị Dị N’Otu (ndị eze iri ahụ) imezu uche Chineke, ma kwe ka ha nye alaeze ha (alaeze nke asaa ahụ) n’aka papacy (anụ ọhịa ahụ).

The deception illustrated by Darius, and the other prophetic lines, includes the role of Islam angering the nations, the ultimate reason the papacy is destroyed by the United Nations, and just as significantly, it identifies the circumstances surrounding the enigma of the eighth kingdom, that is of the seven being put in place as the head of modern Babylon.

Nghọgbu e gosiri site n’aka Darius, na ahịrị amụma ndị ọzọ, gụnyere ọrụ Alakụba n’ịkpasu mba dị iche iche iwe, ihe kpatara n’ikpeazụ e ji bibie ọchịchị popu site n’aka Mba Ndị Dị n’Otu, ma n’otu aka ahụ dịkwa mkpa, ọ na-akọwapụta ọnọdụ ndị gbara ihe omimi nke alaeze nke asatọ gburugburu, ya bụ, nke sitere n’ime asaa e debere ịbụ isi Babilọn nke oge a.

Daniel in the lion’s den is a very complex prophetic representation, but the understanding is only available when the methodology of “line upon line,” is applied.

Daniel n’olulu ọdụm bụ nnọchite amụma dị nnọọ mgbagwoju anya, ma nghọta ya na-adị naanị mgbe a na-etinye usoro nke “akara n’elu akara” n’ọrụ.

We will continue Daniel chapter six in the next article.

Anyi ga-aga n’ihu na Daniel isi nke isii n’isiokwu na-esonụ.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Mgbe anyị dịka otu ndị mmadụ ghọtara ihe akwụkwọ a pụtara nye anyị, a ga-ahụ n’etiti anyị nnukwu mgbake.” Testimonies to Ministers, 113.

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