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# The Book of Daniel - Number One

Akwụkwọ Daniel - Nke Mbụ

The Ulai and Hiddekel

Ulai na Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> “Ndị ozi na ndị mmadụ kwupụtara na amụma nke Daniel na nke Mkpughe bụ ihe omimi a na-apụghị ịghọta aghọta. Ma Kraịst duru ndị na-eso ụzọ Ya gaa n’okwu nke onye-amụma Daniel banyere ihe ndị ga-eme n’oge ha, ma sị, ‘Onye ọ bula nke nāgu, ya ghọta.’ Matiu 24:15. Ma nkwupụta ahụ na Mkpughe bụ ihe omimi, nke a na-ekwesịghị ịghọta, ka aha nke akwụkwọ ahụ n’onwe ya na-agọnarị: ‘Mkpughe nke Jisọs Kraịst, nke Chineke nyere ya, ka o gosi ndị ohu ya ihe ndị aghaghị ime n’oge na-adịghị anya.... Ngọzi nādiri onye nāgu, na ndị nānu okwu nke amụma a, na-edebekwa ihe ndị e dere n’ime ya; n’ihi na oge ahụ dị nso.’ Mkpughe 1:1–3.”

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Onye amụma na-ekwu, sị: ‘Ngọzi nādiri onye ahụ nke nāgụọ’—e nwere ndị na-agaghị agụ; ngọzi ahụ abụghị nke ha. ‘Na ndị na-anụkwa ya’—e nwekwara ụfọdụ ndị jụrụ ịnụ ihe ọbụla banyere amụma ndị ahụ; ngọzi ahụ abụghịkwa nke òtù a. ‘Na-edebekwa ihe ndị ahụ e dere n’ime ya’—ọtụtụ na-ajụ ịṅa ntị n’ịdọ aka ná ntị na ntụziaka ndị dị n’ime Mkpughe. Ọ dịghị onye ọ bụla n’ime ndị a pụrụ ịzọrọ ngọzi ahụ e kwere ná nkwa. Ndị niile na-akwa isiokwu nke amụma ahụ emo, ma na-akwa ihe nnọchianya ndị e nyere n’ebe a n’ụzọ dị nsọ emo, ndị niile jụrụ imezigharị ndụ ha, ma kwadebe maka ọbịbịa nke Nwa nke mmadụ, agaghị enweta ngọzi.”

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “N’ihi ihe akaebe nke Mkpali Nsọ nyere, olee otú mmadụ ga-esi nwee obi ike ịkụzi na Mkpughe bụ ihe omimi, nke karịrị ihe ọgụgụ isi mmadụ pụrụ ịghọta? Ọ bụ ihe omimi e kpughere, akwụkwọ e meghere. Ịmụ Mkpughe na-eduga uche gaa n’amụma Daniel, ha abụọ kwa na-eweta nkuzi kachasị mkpa, nke Chineke nyere mmadụ, gbasara ihe ndị ga-eme n’oge njedebe nke akụkọ ihe mere eme nke ụwa a.” The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Ọmụmụ nke Mkpughe ahụ na-eduba uche gaa n’amụma ndị dị n’akwụkwọ Daniel.” Ụfọdụ mmadụ na-ahụ naanị amụma n’ime akwụkwọ Daniel. Ma Daniel na-ewepụta ahịrịokwu eziokwu abụọ, ma eziokwu ndị ahụ nke na-anọchi anya amụma ya bụ isi nke ikpeazụ isii nke akwụkwọ ya. Isi nke mbụ isii na-ewepụta amụma e sere n’onyinyo, nke, n’ozuzu ya, a ka na-amaghị. Tupu anyị atụlee isi nke mbụ isii nke Daniel, anyị ga-akọwa ihe mere n’eziokwu e ji bụrụ na ọ bụ naanị amụma abụọ ka e ji anọchi anya n’ime isi nke ikpeazụ isii nke Daniel. Sister White na-egosi amụma abụọ ahụ site n’ịtụ aka n’osimiri ukwu abụọ nke Shinar. Mgbe anyị nabatara ihe nnọchianya ahụ ọ na-edobe n’ihu anyị, anyị na-achọta mkpịsị ugodi iji hụ amụma abụọ, ma naanị amụma abụọ, n’ime isi nke ikpeazụ isii nke Daniel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ìhè ahú nke Daniel natara n’aka Chineke ka e nyere n'ụzọ pụrụ iche maka ụbọchị ikpeazụ ndị a. Ọhụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri ndị Shaina, nọ ugbu a n’usoro mmezu, ihe omume niile e buru amụma banyere ha ga-erukwa n’imezu n’oge na-adịghị anya.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

E nyere ọhụụ nke isi nke asatọ n’akụkụ osimiri Ulai.

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

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

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Mgbe anyị wepụtara paragraaf ahụ sitere na Testimonies to Ministers, ebe Sister White kpọrọ “Ulai na Hiddekel” ma kpọọ ha “nnukwu osimiri nke Shaina,” anyị na-akọwapụta paragraaf ahụ sitere n’otu n’ime nkọwa kachasị mkpa banyere ọmụmụ akwụkwọ Daniel na Mkpughe n’akwụkwọ odide Sister White. N’akụkụ okwu ahụ, ọ na-ekwu sị, “Ọ dị mkpa ka e nwee ọmụmụ nke Okwu Chineke nke dị nso karịa nke ukwuu; ọkachasị, a ga-elebara Daniel na Mkpughe anya n’ụzọ a na-ahụtụbeghị mbụ n’akụkọ ihe mere eme nke ọrụ anyị.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Ọ bụrụ na anyị enyocha amaokwu abụọ mbụ ahụ anyị ka kpọtụrụ sitere n’isi nke asatọ nke Daniel nke ọma, ha na-enye ihe akaebe abụọ dị n’ime ha banyere otu eziokwu a na-elegharakarị anya. Daniel na-ekwu, “n’afọ nke atọ nke” Belshaza “ọhụhụ pụtara n’ihu m.” Mgbe ahụ ọ gbakwụnye, “mgbe nke ahụ pụtara n’ihu m na mbụ.” A pụrụ ịghọta amaokwu a n’ụzọ abụọ, ma n’ụzọ ọ bụla a ga-esi ghọta ya, ọ na-ebute otu nkwubi okwu ahụ kpọmkwem.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Mmụọ-ozi ahụ, Gebriel, bụ onye wetara Daniel ìhè amụma, dịka o mere kwa ndị amụma niile, n’ihi na ọ nọchiri Setan dịka onye na-eburu ìhè nke eluigwe. Nke a pụtara na iwu amụma ọ bụla dị n’Akwụkwọ Nsọ ka Gebriel duru. Ma Daniel ghọtara ya ma ọ bụ na ọ ghọtaghị ya, n’amaokwu nke mbụ nke isi nke asatọ, ọ bụghị naanị na ọ na-akọwa nlebara anya amụma dị mkpa, kama ọ na-enye ndịàmà abụọ nke nlebara anya amụma ahụ dị mkpa n’amaokwu ahụ. Ihe Daniel dere n’amaokwu nke mbụ bụ na ọ natara ọhụụ tupu ọhụụ ahụ ọ natara n’akụkụ osimiri Ulai. Ọhụụ ahụ n’akụkụ osimiri Ulai bịara n’afọ nke atọ nke Belshaza. Ọhụụ ahụ nke buru ụzọ bịa tupu ọhụụ ahụ n’akụkụ osimiri Ulai bịara n’afọ mbụ nke Belshaza.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> N’afọ mbụ nke Belshaza, eze Babilọn, Daniel rọrọ nrọ, ma hụ ọhụụ dị n’isi ya n’elu ihe ndina ya; mgbe ahụ o dere nrọ ahụ, ma kọwaa isi okwu nke ihe ndị ahụ. Daniel 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

N’amaokwu mbụ nke isi nke asatọ, Daniel na-egosi na ya onwe ya nwekwara ọhụụ n’afọ mbụ nke Belshazzar, n’ihi na ọ na-asị, “mgbe nke ahụ pụtara n’ebe m nọ na mbụ gasịrị.” Ọ̀ bụ mgbe ọhụụ nke afọ mbụ Belshazzar gasịrị ka ọhụụ nke Ulai pụtara, ka ọ̀ bụ mgbe nke mbụ n’ime ọhụụ abụọ ahụ yiri ibe ha gasịrị ka ọhụụ ahụ pụtara? Azịza ọ bụla ziri ezi. Ọhụụ nke osimiri Ulai bụ otu ọhụụ ahụ dị ka ọhụụ nke isi nke asaa. Gabriel na-eji ụkpụrụ amụma nke “ikwughachi ma gbasaa,” ma n’otu oge ahụ iwu ahụ na n’ọnụ àmà abụọ ka a na-eme ka okwu guzosie ike. Ọhụụ abụọ ahụ na-ekwu banyere alaeze ndị dị n’amụma Akwụkwọ Nsọ.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Ọhụ nke isi nke asaa na-egosi alaeze ndị ahụ dịka anụ ọhịa na-eri anụ, si otú a na-eme ka ike ọchịchị ha pụta ìhè ma na-etinye ha n’usoro nke ọchịchị obodo ha. Ọhụ nke isi nke asatọ na-egosi otu alaeze ndị ahụ ahụ site n’akara sitere n’ọrụ ofufe nke ebe nsọ nke Chineke, ọ bụ ezie na a kpachara anya mebie nke ọ bụla n’ime akara ndị ahụ nke ọrụ ofufe ebe nsọ ahụ, ka e wee nọchie ofufe adịgboroja. Daniel asatọ na-egosi otu alaeze ndị ahụ ahụ dịka ọhụ nke isi nke asaa, ma ọ na-etinye alaeze ndị ahụ n’usoro okpukpe ha.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Ọhụ nke Ulaị dị na Daniel isi nke asatọ na-emegharị ma na-agbasawanye ọhụ dị na isi nke asaa. Isi nke asaa na-akọwapụta akụkụ ọchịchị nke alaeze ndị dị n’amụma Baịbụl, isi nke asatọ kwa na-akọwapụta akụkụ okpukpe nke alaeze ndị dị n’amụma Baịbụl. Mgbe a ghọtara nke a, a pụrụ ịghọta mgbe ahụ na isi nke asaa na nke asatọ bụ otu ọhụ ahụ. Isi nke itoolu bụ ebe Gebriel bịara inye nkọwa banyere akụkụ oge dị n’ọhụ nke isi nke asatọ. Ya mere, ọhụ nke Ulaị na-anọchi anya isi nke asaa, nke asatọ, na nke itoolu nke akwụkwọ Daniel. A na-ebutezi osimiri Hịdekẹl n’isi nke iri.

> 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. 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. Daniel 10:1–4.

> N’afọ nke atọ nke Saịrọs, eze Peshịa, e kpughere Daniel ihe, onye a na-akpọ aha ya Belteshaza; ihe ahụ bụkwa eziokwu, ma oge a kara aka dị ogologo: o wee ghọta ihe ahụ, ma nwee nghọta banyere ọhụụ ahụ. N’ụbọchị ndị ahụ, mụ onwe m Daniel nọ na-eru uju izu atọ zuru ezu. Erighị m achịcha ụtọ, anụ ma ọ bụ mmanya abịaghịkwa n’ọnụ m, emekwara m onwe m mmanụ ma ọlị, ruo mgbe izu atọ zuru ezu mezuru. N’ụbọchị nke iri abụọ na anọ nke ọnwa mbụ, mgbe m nọ n’akụkụ nnukwu osimiri ahụ, nke bụ Hidekel. Daniel 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Ọhụụ nke osimiri Hidaikel na-ewebata akụkọ amụma banyere eze nke ugwu. Ọ na-amalite site n’ịkewasị alaeze Aleksanda Onye Ukwu, na-akọwapụta ịrị elu na ịla n’iyi nke akụkọ sochirinụ, ebe n’ikpeazụ naanị ndị iro abụọ fọdụrụ site n’ịgbasasị alaeze mbụ nke Aleksanda Onye Ukwu bụ eze ndịda n’ezie megide eze ugwu n’ezie. N’ikpeazụ, ọ rutere n’akụkọ ihe mere eme nke ọchịchị papacy, nke mgbe ahụ ghọrọ eze ime mmụọ nke ugwu, onye, na njedebe nke isi nke iri na otu, na-abịa na njedebe ya, Maịkel na-ebili, oge nnwale mmadụ emechie. Nchịkọta dị mfe bụ na ọhụụ osimiri Ulai bụ ọhụụ dị n’ime nke ebe nsọ Chineke na usuu ya, ma osimiri Hidaikel bụ ọhụụ dị n’èzí nke onye iro Chineke na nke ndị Ya n’otu akụkọ ahụ. Ọ na-eji otu ụkpụrụ ahụ a hụrụ n’ime ọgbakọ asaa na akara asaa nke Mkpughe.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Ọtụtụ ndị ozi anaghị eme mgbalị ọ bụla ịkọwa Mkpughe. Ha na-akpọ ya akwụkwọ na-adịghị aba uru ịmụ. Ha na-ewere ya dị ka akwụkwọ e mechiri emechi, n’ihi na ọ nwere ndekọ nke onyonyo na akara. Ma aha ahụ e nyere ya n’onwe ya, ‘Mkpughe,’ bụ ịgọnarị echiche a. Mkpughe bụ akwụkwọ e mechiri emechi, ma ọ bụkwa akwụkwọ e meghere emepe. Ọ na-edekọ ihe omume dị ịtụnanya ndị ga-eme n’ụbọchị ikpeazụ nke akụkọ ụwa a. Ozizi dị n’akwụkwọ a doro anya, ọ bụghị ihe omimi na ihe a na-apụghị ịghọta aghọta. N’ime ya, a na-ebulikwa otu ahịrị amụma ahụ e jidere na Daniel. E nwere amụma ụfọdụ Chineke kwughachiri, si otú a na-egosi na a ghaghị inye ha mkpa. Onyenwe anyị adịghị ekwughachi ihe ndị na-enweghị nnukwu mkpa.” Manuscript Releases, volume 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

A na-ebute otu akụkọ ihe mere eme dị n’ime na n’èzí nke e gosipụtara n’akwụkwọ Daniel n’akwụkwọ Mkpughe. Ewezuga ìhè amụma nke a na-emepụta site n’ọhụụ abụọ a, e nwekwara nkwado nke usoro nkọwa Akwụkwọ Nsọ nke William Miller nabatara, ma emesịa Future for America. Mgbe e leruru ya anya n’ezi ụzọ, akwụkwọ Daniel, yana akwụkwọ Mkpughe, bụ ebe a na-egwupụta ọlaedo n’ezie maka nkwado nke ụkpụrụ nkọwa amụma ndị Akwụkwọ Nsọ n’onwe ya na-akọwa n’ime ya.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai, ebe ọ bụ isiokwu dị n’ime, na Hiddekel, ebe ọ bụ nke dị n’èzí, na-anọchikwa amụma abụọ ahụ nke a ga-emeghe akara ha n’“oge ọgwụgwụ.” E meghere akara Ulai n’“oge ọgwụgwụ” n’afọ 1798, e megherekwa akara Hiddekel n’“oge ọgwụgwụ” n’afọ 1989, mgbe, dịka e si kọwaa ya na Daniel isi nke iri na otu, amaokwu nke iri anọ, mba ndị na-anọchi anya Soviet Union mbụ ka papacy na United States kpochapụrụ.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Mgbe a matara eziokwu ndị a, a pụkwara ịmata kwa na ọhụụ abụọ ahụ bụ n’ezie otu ọhụụ, n’otu aka ahụ dịka akụkọ amụma banyere ụka asaa na akara asaa na-anọchi anya otu akụkọ amụma ahụ. Ya mere, ọhụụ abụọ ahụ ghọọ ụzọ Onye-nwe-anyị jiri rụọ ọrụ n’oge mmegharị gara aga nke mmụọ-ozi mbụ, na nke Onye-nwe-anyị ga-eji n’ọrụ mmegharị ugbu a na nke ga-abịa nke mmụọ-ozi nke atọ, iji mepụta usoro nnwale dịka e depụtara ya na Daniel isi nke iri na abụọ, amaokwu nke itoolu na nke iri.

> 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. Daniel 12:9, 10.

> O wee sị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a emechi, werekwa ha kaa akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Dị ka ihe atụ nke imeghe Hiddekel n’afọ 1989, tụlee ihe mmụọ nsọ ekwuwo.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “N’Akwụkwọ Mkpughe ka akwụkwọ nile nke Baịbụl na-ezukọ ma na-ejedebe. N’ebe a ka mmeju nke akwụkwọ Daniel dị. Otu bụ amụma; nke ọzọ bụ mkpughe. Akwụkwọ ahụ e mechiri emechi abụghị Mkpughe, kama ọ bụ akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ. Mmụọ-ozi ahụ nyere iwu, sị, ‘Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo oge ọgwụgwụ.’ Daniel 12:4.” Acts of the Apostles, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Ma Ulai ma Hiddekel metụtara ụbọchị ikpeazụ, ma Adventism anọwo naanị njikere ikweta na 1798 bụ “oge ọgwụgwụ” nke Daniel, mgbe a ga-emeghe akwụkwọ ya. Ma akụkụ amụma ahụ “nke metụtara ụbọchị ikpeazụ” ka a pụrụ ikwu nke ọma karịa na ọ bụ amaokwu isii ikpeazụ nke Daniel isi nke iri na otu, n’ihi na amaokwu ndị ahụ na-ejedebe na Maikel iguzo, mgbe ohere nnwale nke mmadụ mechiri.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

E mechiri akara nke ikpe, dị ka e siri kọwaa ya na Daniel isi nke asaa, nke asatọ na nke itoolu, ka e mechiri akara ya ruo “oge ọgwụgwụ” n’afọ 1798. Ìhè ahụ (nke ọhụụ Ulai ahụ e meghere akara ya mụtara) bụ nkwupụta banyere mmeghe nke ikpe nchọpụta, ọ bụghị mmechi nke ikpe. Ìhè ahụ e meghere akara ya site n’ọhụụ Hiddekel na-akọwapụta mmechi nke ikpe nchọpụta, ọ bụkwa akụkụ Akwụkwọ Daniel nke nwere “òkè amụma ahụ metụtara ụbọchị ikpeazụ.”

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Mmeghe na 1798 kwusara mmeghe nke ikpe nchọpụta. Mmeghe na 1989 kwusara mmechi nke ikpe nchọpụta nke na-abịanụ nso. A na-ahụ akara nke Alfa na Omega n’ụzọ dị mfe n’akwụkwọ Daniel, ma naanị ma ọ bụrụ na ị maara ihe ọ bụ, ma dịkwa njikere ịchọ ya.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Mgbe oge e ji nwalee mmadụ gwụsịrị n’akwụkwọ Daniel isi nke iri na otu, amaokwu nke iri anọ na ise, e dere akara nke Alfa na Omega. Mmalite nke Daniel na-egosi kpọmkwem ebe njedebe ya dị. Ọ na-amalite site n’agha nkịtị dị n’etiti Babilọn nkịtị na Izrel nkịtị, Babilọn nkịtị wee merie.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> N’afọ nke atọ nke ọchịchị Jehoiakim, eze Juda, Nebukadneza, eze Babilọn, bịara Jerusalem, wee gbaa ya gburugburu. Onye-nwe-anyị nyefere Jehoiakim, eze Juda, n’aka ya, ya na akụkụ nke arịa ụlọ Chineke; ihe ndị a ka o buru gaa n’ala Shaina, n’ụlọ chi ya; o wee tinye arịa ndị ahụ n’ụlọ akụ chi ya. Daniel 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

N’ime Daniel isi nke iri na otu, amaokwu nke iri anọ na ise, agha ime mmụọ dị n’etiti Babilọn nke ime mmụọ, nke a na-anọchi anya ya dịka “eze nke ugwu”, na Izrel nke ime mmụọ, nke “ugwu nsọ ahụ dị ebube” na-anọchi anya ya, na-eru ọgwụgwụ, ma Izrel nke ime mmụọ na-emeri Babilọn nke ime mmụọ.

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

> Ọ ga-akụkwa ụlọikwuu nke obí eze ya n’etiti osimiri abụọ n’ugwu nsọ ahụ dị ebube; ma ọ ga-abịa na njedebe ya, ọ dịghịkwa onye ga-enyere ya aka. N’oge ahụ Maịkel ga-ebili, nnukwu onyeisi ahụ nke na-eguzo n’ihi ụmụ nke ndị gị: oge nsogbu ga-adịkwa, nke na-adịtụbeghị kemgbe e nwere mba ruo n’oge ahụ kpọmkwem: n’oge ahụ ka a ga-anapụta ndị gị, onye ọbụla a ga-ahụ ka e dere aha ya n’akwụkwọ. Daniel 11:45; 12:1.

The books of Daniel and Revelation are one book:

Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Akwụkwọ Daniel na Mkpughe bụ otu. Otu bụ amụma, nke ọzọ bụ mkpughe; otu bụ akwụkwọ e mechiri emechi, nke ọzọ bụ akwụkwọ e meghere. Jọn nụrụ ihe omimi ndị égbè eluigwe kwuru, ma e nyere ya iwu ka ọ ghara ide ha.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Akwụkwọ abụọ ahụ, bụ́ ndị mejupụtara otu akwụkwọ, bụ ọkaibe kasịnụ nke nkuzi amụma nke mmụọ ozi Gebriel. Ana m ede nke a n’ịmara nke ọma na ihe Gebriel nyefere Daniel na Jọn sitere n’aka Jizọs, onye natara ya n’aka Nna. Ebumnobi m abụghị ibuli Gebriel elu, kama ọ bụ ibuli mkpughe miri emi nke ihe àmà dị n’ime akwụkwọ abụọ ahụ, nke na-egosi otú Alfa na Omega si hazie iwu amụma nke nkọwa Akwụkwọ Nsọ, nke a ga-anọchi anya n’ime akwụkwọ abụọ ahụ, ma ọ bụrụ na anyị dị njikere ịhụ ya.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Ka m chetara unu na, n’oge a, ebumnobi na nzube m abụghị ịnye nkọwa banyere amụma abụọ nke osimiri Ulai na Hiddekel. Ebumnobi na nzube m bụ ịtụle amụma ndị dị n’isiakwụkwọ isii mbụ nke akwụkwọ Daniel. Naanị ihe m na-eme bụ iwulite ikpe na-egosi eziokwu ahụ na akwụkwọ Daniel na Mkpughe bụ, ma eleghị anya, akwụkwọ ndị e wuru n’ụzọ dị omimi nke ukwuu n’Okwu Chineke. Ha na-eweta ozi amụma ahụ, ma n’otu oge ahụ na-akọwapụtakwa agwa Chineke, ma n’otu oge ahụ na-akọwapụtakwa iwu ndị dị nnọọ mkpa a ga-eji arụ ọrụ ma ọ bụrụ na mmadụ chọrọ ịmata amụma ndị ahụ, ma marakwa Onye ahụ nke kpọpụtara amụma ndị ahụ.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Ọzọkwa, ihe atụ ọzọ nke omimi dị n’akwụkwọ ndị a bụ etu Daniel siri gosipụta “oge asaa” nke Levitikọs iri abụọ na isii. Amụma nke “oge asaa” ahụ bụkwa ma ka ga-abụ “nkume ịsụ ngọngọ” nye ndị Chineke, ma n’Izrel oge ochie, ma n’òtù Millerite nke mmụọ ozi mbụ, nakwa n’òtù mmụọ ozi nke atọ nke ugbu a na nke ọdịnihu. “Nkume ịsụ ngọngọ”, dịka nkọwa ya dị mfe si dị, bụ ihe ị na-adịghị ahụ, ọbụna n’agbanyeghị na ọ dị n’ebe ahụ nke ọma. Ya mere, ozugbo ị matara “oge asaa” n’akwụkwọ Daniel, ị ga-ahụ na o doro anya na ọ dị n’ebe ahụ, ma ị ga-ahụkwa na e zoro ya ezo n’ebe ndị họọrọ ịghara ịhụ nọ.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

Izochi ihe mgbe ọ nọ n’èzí n’asụsụ ụtọasụsụ bụ nnukwu mmezu miri emi; ọ bụ ihe a na-apụghị etinye n’ime akwụkwọ omimi ọ bụla mmadụ dere. Ọ bụ ọkaibe n’eziokwu, n’ihi na ọ nọ ebe ahụ, doo anya ka onye ọ bụla nke na-achọghị ịsụ ngọngọ wee hụ ya, ma ọ gaghị ekwe omume ka ndị họrọ ịsụ ngọngọ hụ ya. Ọ bụ, dịka a pụrụ isi kwuo ya, “izo n’ihu ọha ka a na-ahụ ya.” A na-emezu ya site n’ijikọta ọdịmma mmadụ na ịdị Chineke.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Ana m ekwu nkwupụta ahụ, n’ihi na achọrọ m ichetara anyị n’oge a, na e nwere nkuzi Katọlik n’ime Adventizim, ọbụna kemgbe e bipụtara Questions on Doctrine n’afọ 1957, ma na ọ bulikwara isi ya na-adịghị ezi omume n’ime mmegharị eziokwu a dị ugbu a nke Future for America. Echiche ahụ bụ na Kraịst, n’oge mmeanụ ahụ, eweroghị anụ ahụ Ọ ketara n’aka Meri. N’ezie, ndị na-akwado nkuzi a anaghị ekwu ya n’ụzọ ahụ, ma o sina dị, nke ahụ ka ha na-akụzi. Ana m akpọ ya nkuzi Katọlik, n’ihi na ntọala nke na anụ ahụ Kraịst dị ọcha dịka anụ ahụ Adam tupu o mee mmehie, bụ kpọmkwem ezi uche Setan chọọchị Katọlik jiri na nkuzi ha banyere ihe a na-akpọ “immaculate conception.” Ma ọ bụrụ na ị maghị nkuzi arusi ahụ nke “immaculate conception,” ọ na-akụzi na e mere anụ ahụ Kraịst n’ụzọ karịrị nke mmadụ, dịka e siri mee ọdịdị ala nke Adam, tupu ya na Iv emee mmehie ma ọ bụ, dịka a na-ekwu, Kraịst nwere ọdịdị Adam nke tupu ọdịda, nke na-enweghị mmehie. Ọ na-akụzikwa na e nyere Meri n’onwe ya n’ụzọ ọrụ ebube ọdịdị anụ ahụ nke Adam na-adịghị ada ada tupu o mee mmehie, ka o wee bụrụ arịa zuru okè maka Mmụọ Nsọ ime ka nwa ọhụrụ Jizọs bụrụ anụ ahụ n’ime anụ ahụ ya zuru okè.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

N’ezie, ndị nọ n’ime Adventism ndị na-agbachitere otu nkwubi okwu ahụ banyere anụ ahụ nke Jizọs, adịghị atụ aka n’ọrụ ebube ọ bụla metụtara Meri, ma ha na-agbagọ akụkụ Akwụkwọ Sister White na nke Bible, iji kụziere otu echiche Katọlik ahụ. Gịnị mere m ji kpọrọ ụzọ ọzọ, si n’ịtụle akwụkwọ Daniel wepụ onwe m? Aga m aza nke ahụ.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

E mezuuru nhazi na ụkpụrụ nke Daniel na Mkpughe mezuru site n’ịjikọta mmadụ na Chi. Jisọs bụ Okwu Chineke, Akwụkwọ Nsọ kwa bụ Okwu Chineke. A na-anọchi anya ọdịdị Jisọs nke dị nsọ na nke mmadụ n’uju n’Akwụkwọ Nsọ. Okwu ndị dị n’ime ya bụ nke Chi ma nwee ike okike ahụ nke na-agbanwe obi na uche. Okwu ndị ahụ bụ otu ike ahụ kpọmkwem nke mere ka ihe niile bịa n’ịdị adị. Ma ndị ikom ahụ Chineke họpụtara ka ha bụrụ ngwáọrụ Ya n’idekọ Akwụkwọ Nsọ, ha niile bụ ndị mmehie. A na-anọchi anya akụkụ mmadụ nke usoro a site n’aka ụmụ mmadụ dara ada. Akwụkwọ Nsọ bụ njikọta nke mmadụ na nke Chi, ndị amụma kwa bụ ndị mmehie, dị ka nwa ọ bụla nke Adam dịrịworo. Kraịst emehịbeghị mmehie n’echiche, n’okwu, ma ọ bụ n’omume. Ma Ọ nara anụ ahụ Meri mgbe puku afọ anọ nke mmebi gasịrị. Ọ bụrụ na Ọ n’eziokwu nara ọdịdị anụ ahụ dị ala nke Adam tupu Adam emehie, ọ ga-achọkwa na onye odeakwụkwọ Akwụkwọ Nsọ ọ bụla gaara abụkwa onye na-enweghị mmehie.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

E mezuru “izochi n’ihu ọha ma zoro ezo” nke “oge asaa” n’akwụkwọ Daniel ka e mere, ọ bụghị naanị site n’okwu ndị Daniel dere, kama kwa site n’aka ụmụ mmadụ dara ada ndị sụgharịrị Bible King James. Ụmụ mmadụ dara ada metụrụ akwụkwọ Daniel aka ugboro abụọ, ma ihe e mere agaghị ekwe omume ka mmadụ ọbụla mee ya ma ọ bụrụ na ọ bụghị n’okpuru nlekọta nduzi amamihe Chineke nke sitere n’aka Ya.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

N’edemede anyị na-esote, anyị ga-amalite igosi otu Chi na mmadu si zoo “oge asaa” nke Levitikọs iri abụọ na isii n’ihu ọha n’akwụkwọ Daniel, n’ihi na Chineke buru ụzọ mara, ọbụna mekwaa atụmatụ ya, na ọ ga-abụ “nkume ịsụ ngọngọ” nke ule nye ma ndị nọ n’ime mmegharị nke mmụọ ozi mbụ, ma kwa ndị nọ n’ime mmegharị nke mmụọ ozi nke atọ.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ìhè ahụ Daniel natara n’aka Chineke ka e nyere ya n’ụzọ pụrụ iche maka ụbọchị ikpeazụ ndị a. Ọhụhụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri ndị Shaina, nọ ugbu a n’usoro mmezu ha, ma ihe omume niile e buru amụma ha ga-eme ga-emezu n’oge na-adịghị anya.” Testimonies to Ministers, 112.

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