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# The Book of Daniel - Number Eleven

Akwụkwọ Daniel - Nke Iri na Otu

Prophetic Tests in Darkness and the Rise of the Image

Nnwale Amụma n’Ọchịchịrị na Mbili nke Oyiyi ahụ

Author

Jeff Pippenger

Published

December 6, 2023

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Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.

Daniel isi nke mbụ, na-anọchi anya ozi mmụọ ozi mbụ, Daniel isi nke abụọkwa na-anọchi anya ozi mmụọ ozi nke abụọ. N’ihe nnọchianya amụma, ozi mbụ bụ ịtụ egwu Chineke, nke abụọ bụ inye Chineke otuto, nke atọkwa na-akọwa oge ikpe ahụ. Tupu anyị abanye ozugbo n’isi nke abụọ nke Daniel, a chọrọ ntakịrị nleleghachi anya. Ozi mmụọ ozi nke abụọ, n’isi ya, na-akọwa ọdịda Babilọn.

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

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

The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.

Mmụọ ozi nke abụọ kọwara ọdịda Babilọn dịka eziokwu ahụ bụ na ọ mere ka “mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya.” Ọdịda ya bụ nzaghachi nye ịkwa iko ya na mba niile. A na-eweta ịkwa iko ahụ site n’ozizi ụgha ya, nke a na-anọchi anya ya dịka “mmanya.” Chọọchị Katọlik juputara n’ọtụtụ nkuzi ụgha, ma ozizi ụgha nke ejikọtara ozugbo na ọdịda ya bụ ozizi ụgha nke na-amịpụta “iwe” ya. Ozizi ahụ bụ njikọta chọọchị na ọchịchị, ebe chọọchị na-achịkwa mmekọrịta ahụ. Iwe nke Chọọchị Katọlik bụ mkpagbu ọ na-emegide ndị ọ na-akpọ ndị jụrụ okwukwe. A na-emezu iwe ya site n’ịkwa iko ya na ndị eze nke ụwa. E wezụga njikọ ya na ndị eze nke ụwa na njikwa ya n’ebe ha nọ, ọ gaghị enwe ike ịkpagbu ndị ọ na-akọwa dịka ndị jụrụ okwukwe. Ya mere, ọdịda ya nke abụọ na-akara ebe n’ọdịnihu mgbe ọ ga-enwe ike ọzọ igosipụta iwe ya dịka o mere n’oge gara aga, nke ịkwa iko ya na ndị eze nke ụwa wetara. Ndị eze nke ụwa na-abanye n’ime mmekọrịta ahụ megidere iwu site n’ịṅụ ụgha ya. A na-ekwupụta ọdịda Babilọn nke ikpeazụ na Mkpughe isi nke iri na asatọ.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.

> Mgbe ihe ndị a gasịrị, ahụrụ m mmụọ ozi ọzọ ka ọ na-esi n’eluigwe agbadata, onye nwere ike dị ukwuu; e wee mee ka ụwa nwee ìhè site n’ebube ya. O wee tie mkpu n’ike, jiri olu siri ike, sị: Babilọn ukwu ahụ adawo, adawo, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọjọọ ọ bụla na-adịghị ọcha, na ngịga nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụkwa ihe arụ. N’ihi na mba niile aṅụwo mmanya nke ọnụma nke ịkwa iko ya, ndị eze nke ụwa esorola ya kwa iko, ndị ahịa nke ụwa wee bụrụ ọgaranya site n’ụba nke ihe ụtọ ya. M wee nụ olu ọzọ sitere n’eluigwe, na-asị: Sinụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa òkè na mmehie ya, ka unu ghara inweta akụkụ n’ihe otiti ya. N’ihi na mmehie ya eruola ọbụna n’eluigwe, Chineke echetakwala ajọ omume ya. Kwụghachinu ya ụgwọ dị ka o kwụghachiri unu, meekwa ka e mee ya okpukpu abụọ dị ka ọrụ ya si dị; n’ime iko ahụ o juputara, juputaranụ ya okpukpu abụọ. Nkpughe 18:1–6.

The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.

Iko ule nnwale anya nke ụka Katọlik gwụchara n’afọ 1798, ma ọ ga-emegharịkwa mkpagbu ahụ ọ rụrụ n’Oge Ọchịchịrị, n’oge nsogbu iwu ụbọchị Ụka a na-achọ iweta n’oge na-adịghị anya.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Ma enwere m ihe ole na ole m na-emegide gị, n’ihi na ị na-ahapụ nwanyị ahụ, Jezebel, onye na-akpọ onwe ya nwanyị amụma, ka ọ kụzie ma duhie ndị ohu m ka ha kwaa iko, ma rie ihe a chụụrụ arụsị n’àjà. Enyekwara m ya ohere ka ọ chegharịa n’ịkwa iko ya; ma o chegharịghị. Lee, M ga-atụba ya n’elu akwa, ma tụba ndị ha na ya na-akwa iko n’oké mkpagbu, ma ọ bụrụ na ha echegharịghị n’omume ha. Mkpughe 2:20–22.

She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.

E nyere ya otu puku narị abụọ na iri isii afọ ka o chegharịa, ma ọ jụrụ. Afọ atọ na ọkara nke ụkọ mmiri nke dugara n’Ugwu Kamel, e nyere Jezebel ka o chegharịa, ma ya onwe ya jụkwara. N’iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States, onye mbụ n’ime ndị eze nke ụwa ndị na ya na-akwa iko n’ụbọchị ikpeazụ bụ United States, anụ ọhịa sitere n’ụwa nke Mkpughe isi nke iri na atọ. N’oge ahụ, o mejuworị iko nke oge amara nnwale ya.

> “The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.

> “Mba kacha ukwuu ma bụrụkwa nke e merela amara nke ukwuu n’etiti mba niile dị n’elu ụwa bụ United States. Nlekọta amara jupụtara n’obi echebewo mba a, ma wụkwasịwo ya ngọzi kachasị mma nke Eluigwe. N’ebe a ka ndị a kpagburu ma ndị a na-emegbu emegbu hụrụ ebe mgbaba. N’ebe a ka a kuziri okwukwe Ndị Kraịst n’ịdị ọcha ya. Ndị a abụrụla ndị natara nnukwu ìhè na ebere ndị enweghị atụ. Ma a kwụghachila onyinye ndị a site n’enweghị ekele na ichefu Chineke. Onye Enweghị Ọgwụgwụ na-edobe ndekọ banyere mba dị iche iche, a na-atụkwa ibu amamikpe ha dịka ìhè ha jụrụ si hà. Ugbu a, ndekọ dị egwu guzo n’akwụkwọ ndebanye nke Eluigwe megide ala anyị; ma mpụ nke ga-emeju oke ajọ omume ya bụ nke ime ka iwu Chineke ghara ịdị irè.”

> “Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.

> “N’etiti iwu ndị mmadụ na ụkpụrụ Jehova ka ọgụ ikpeazụ dị ukwuu nke esemokwu dị n’etiti eziokwu na njehie ga-apụta. Ugbu a anyị na-abanye n’agha a,—agha na-abụghị nke dị n’etiti ụka ndị na-asọmpi ibe ha maka ọchịchị kacha elu, kama ọ bụ n’etiti okpukpe nke Akwụkwọ Nsọ na okpukpe nke akụkọ ifo na ọdịnala. Ndị ọrụ ndị ga-ejikọta onwe ha imegide eziokwu na ezi omume n’asọmpi a na-arụsi ọrụ ike ugbu a.” Spirit of Prophecy, volume 4, 398.

At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.

N’iwu ụbọchị Sọnde, a na-amanye akara nke anụ ọhịa ahụ, si otú a “na-eme ka iwu Chineke bụrụ ihe efu.” Tupu iwu ụbọchị Sọnde ahụ, a na-akpụ onyinyo nke anụ ọhịa ahụ n’ime United States. Iwu ụbọchị Sọnde na-abịa n’otu oge kpọmkwem, ma ịkpụ onyinyo nke anụ ọhịa ahụ bụ otu oge nke na-agbatị. Oge ahụ bụ oge amụma nke nnọchiri anya ya bụ ogologo ndụ Daniel dịka e si nọchite ya anya n’ime afọ iri asaa nke ndọta n’agha dị n’isi nke mbụ nke Daniel. Afọ iri asaa ahụ malitere na Jehoiakim, nke na-anọchi anya mgbe e nyere ozi mbụ ike na Septemba 11, 2001, ma kwụsịrị n’ime ime ka iwu Chineke bụrụ ihe efu, dịka e si nọchite ya anya site n’“iwu” nke Saịrọs.

The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.

Akụkọ ihe mere eme nke ndụ amụma Daniel nke afọ iri asaa bụ ihe nnọchianya nke ọtụtụ ahịrị amụma. Ọ na-anọchi anya oge akara nke puku iri na anọ na puku anọ. Ọ na-anọchi anya usoro ọnwụnwa nke nzọụkwụ atọ nke e sere n’ihe oyiyi n’ime ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ, ma na-anọchikwa anya owuwu nke okwu Hibru ahụ bụ “eziokwu.” Ọ na-anọchi anya ime ka ụmụ Levi dị ọcha nke onye ozi nke ọgbụgba ndụ na-arụzu. A na-anọchi anya ya n’ime Kraịst ihicha ụlọ nsọ ugboro abụọ. A na-anọchi anya ya n’ime ndapụ n’ezi ofufe nke na-aga n’ihu n’ime Jerusalem n’ime Ezekiel isi nke asatọ na nke itoolu. Ọ na-anọchikwa anya akụkọ ihe mere eme ebe e guzobere oyiyi nke anụ ọhịa ahụ n’ime United States.

The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.

Onyonyo ahụ nke anụ ọhịa ahụ ka a na-anọchikwa anya ya site n’ikwakwa iko Jezebel na Ehab, ikwakwa iko Herod na Herodias, nwa ehi ọlaedo nke nnupụisi Eron, ụlọ nsọ ofufe ụgha abụọ nke Jeroboam nke dị na Betel na Dan, ndị amụma Bel na ndị amụma Ashtarat n’akụkọ Ugwu Kamel. Naanị nkọwa nke onyonyo ahụ nke anụ ọhịa ahụ dị n’ihe odide Ellen White bụ njikọta nke ụka na ọchịchị, ebe ụka na-achịkwa mmekọrịta ahụ. Okwu ahụ gbasara ka ụka na-achịkwa ọchịchị bụ isi ihe akwụkwọ nsọ ahụ, nke bụ Iwu Ọchịchị nke United States, e ji chebe megide ya. Mgbe anụ ọhịa nke ụwa ga-ajụ ụkpụrụ nkewa nke ụka na ọchịchị n’iwu Sọnde na-abịa n’oge na-adịghị anya, a ga-emezu njikọta zuru ezu nke ụka na ọchịchị na United States.

From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.

Site na Septemba 11, 2001 ruo n’iwu ụbọchị Sọnde na United States, e nwere ule a na-ahụ anya, nke dabere n’ịmata nke ụmụ akwụkwọ amụma na-eme banyere nhazi oyiyi nke anụ ọhịa ahụ. Ugbu a anyị nọ n’ọgwụgwụ ikpeazụ nke usoro ahụ. N’usoro ịkpụpụta oyiyi nke anụ ọhịa ahụ, e nwere ọtụtụ mmegharị nke na-enye aka n’ịzụlite ya ruo n’imezu ya n’iwu ụbọchị Sọnde, ebe a na-amanye akara nke anụ ọhịa ahụ. E nwere mmegharị ndọrọ ndọrọ ọchịchị, mmegharị okpukpe, mmegharị mmekọrịta ọha na eze, na mmegharị akụ na ụba. Lezienụ anya n’ihe omume ndị a kpọtụrụ aka n’ihe metụtara ịkpụpụta oyiyi nke anụ ọhịa ahụ n’akụkụ edemede na-esonụ.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Ugbua a, nkwadebe na-aga n’ihu, a na-emekwa mmegharị ndị ga-eduga n’ịmepụta onyinyo nye anụ ọhịa ahụ. A ga-eme ka ihe omume pụta n’akụkọ ihe mere eme nke ụwa, nke ga-emezu amụma amụma banyere ụbọchị ikpeazụ ndị a” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.

Ịkpụrụ akpụ nke oyiyi nke anụ ọhịa ahụ gụnyere nkwadebe na-aga n’ihu nke na-etinye “ihe omume” na “mmegharị,” ha abụọ nọ n’ụdị ọtụtụ. Akụkọ ihe mere eme nke afọ iri asaa nke ndọrọ n’agha nke Daniel nọchiri anya ya malitere na Jehoiakim, ma kwụsị na iwu nke Saịrọs. Jizọs ji mmalite nke otu ihe kọwaa njedebe nke otu ihe, ma e nwere “iwu” nke na-anọchi anya mmalite nke oge ahụ nke afọ amụma iri asaa nke Daniel na-anọchite anya ya. “Iwu” ahụ bụ Iwu USA Patriot Act, nke e guzobere n’ihu ọha n’elu mwakpo Islam nke ahuhu nke atọ. Ma n’adịghị ka iwu ndị isi ọchịchị aka ike nke Abraham Lincoln n’oge Agha Obodo, ma ọ bụ nke Franklin Roosevelt n’oge Agha Ụwa nke Abụọ, Patriot Act ahụ ka dị irè ruo ugbu a, ma o yikarịrị ka a ga-eme ka ọ sie ike ma kwalite ya ka iro megide Islam zuru ụwa ọnụ na-arịwanye elu. Iwu ndị isi ọchịchị nke ma Agha Obodo ma Agha Ụwa nke Abụọ kwụsịrị na njedebe nke ọgụ ahụ, ma a gaghị enwe njedebe nke ọgụ megide Islam zuru ụwa ọnụ, kama, mwakpo ụjọ na-aba ụba gburugburu ụwa.

There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.

E nwere isi nkà ihe ọmụma iwu abụọ n’ime omenala ọdịda anyanwụ. Iwu Bekee na Iwu Rom. Ntọala nke Iwu Bekee bụ na mmadụ enweghị ikpe ruo mgbe e gosipụtara na ọ nwere ikpe, ma ntọala nke Iwu Rom bụ na mmadụ nwere ikpe ruo mgbe e gosipụtara na o nweghị ikpe. Iwu USA Patriot Act bụ ihe atụ doro anya nke Iwu Rom, ọ na-eguzokwa n’ịmegide Iwu Bekee kpọmkwem. Nke a bụ otu n’ime “ihe omume” ndị ahụ a ga-eweta n’ịkpụpụta oyiyi nke anụ ọhịa ahụ. Ọ bụrụ na United States ga-aghọ oyiyi nke Katọlik, a ga-ebido iwulite nkà ihe ọmụma okpukpe na ndọrọ ndọrọ ọchịchị nke Katọlik n’ime United States tupu e mee ka akara nke anụ ọhịa ahụ bụrụ iwu a ga-amanye.

> “This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.

> “Isiokwu a na-agba mbọ ịbanye n’uche m. Tụlee ya; n’ihi na ọ bụ okwu dị nnukwu mkpa. Olee nke n’ime òtù abụọ a ka anyị ga-ejikọta ọdịmma anyị na ya? Anyị na-eme nhọrọ anyị ugbu a, n’oge na-adịghịkwa anya anyị ga-amata ọdịiche dị n’etiti onye na-ejere Chineke ozi na onye na-adịghị ejere Ya ozi. Gụọ isi nke anọ nke Malakaị, chebara ya echiche nke ọma. Ụbọchị nke Chineke adịla anyị nso nke ukwuu. Ụwa agbanweela nzukọ ahụ. Ha abụọ nọ n’otu nkwekọrịta, ma na-eme ihe n’okpuru amụma dị mkpụmkpụ. Ndị Protestant ga-arụ ọrụ n’ahụ ndị ọchịchị nke ala ahụ ime ka e mee iwu iji weghachi ọchịchị furu efu nke nwoke nke mmehie, onye na-anọdụ n’ụlọ nsọ nke Chineke, na-egosi onwe ya na ọ bụ Chineke. A ga-etinye ụkpụrụ ndị Roman Katọlik n’okpuru nlekọta na nchebe nke Ọchịchị. Nnupụisi mba a megide Chineke ga-esochi ngwa ngwa site n’mbibi mba ahụ. A gaghịzi anabata mkpesa nke eziokwu Baịbụl site n’aka ndị na-emeghị iwu Chineke ka ọ bụrụ ụkpụrụ ndụ ha. Mgbe ahụ ka a ga-anụ olu site n’ili ndị martyrs, nke e sere n’onyinyo site na mkpụrụobi ndị ahụ Jọn hụrụ ka e gburu n’ihi okwu Chineke na àmà nke Jisọs Kraịst nke ha jidesiri ike; mgbe ahụ ka ekpere ga-arịgo site n’aka ezi nwa Chineke ọ bụla, ‘Ọ bụ oge, Onyenwe anyị, ka I rụọ ọrụ: n’ihi na ha emeela ka iwu Gị bụrụ ihe efu.’” General Conference Daily Bulletin, January 1, 1900.

The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.

Akụkụ edere gara aga na-akara oge nke “a ga-edobe ụkpụrụ ndị Roman Katọlik n’okpuru nlekọta na nchebe nke Ọchịchị,” dịka ihe na-eme n’oge iwu ụbọchị Sọnde. Iwu ụbọchị Sọnde bụ njedebe nke oge ihe nnọchianya ahụ nke malitere na Septemba 11, 2001. Patriot Act na mbido ahụ na-anọchi anya iwu ụbọchị Sọnde n’ọgwụgwụ. Abụọ n’ime ihe omume ndị e wetara ka e si n’aka ha kpụọ onyinyo anụ ọhịa ahụ bụ ọbịbịa nke Ahụhụ nke atọ, na Patriot Act nke sochiri ya.

The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.

Ịkpụpụta onyinyo nke anụ ọhịa ahụ bụ ule nke a ga-ekpebi ebe ebighị ebi anyị ga-adị, ọ na-abịakwa tupu iwu Sọnde abịa. N’oge iwu Sọnde, oge nnwale anyị dị ka Ndị Adventist Ụbọchị nke Asaa na-emechi, ọ bụkwa n’ebe ahụ ka a na-ebipụta akara a na-ahụ anya ma buliekwa ọkọlọtọ. Ịkpụpụta onyinyo nke anụ ọhịa ahụ na-eme tupu iwu Sọnde, tupu ịkàrà a na-ahụ anya, na tupu mmechi nke oge nnwale.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Onyenwe anyị egosila m nke ọma na a ga-akpụ ihe oyiyi nke anụ ọhịa ahụ tupu oge amara emechie; n’ihi na ọ ga-abụ nnukwu ule nye ndị nke Chineke, nke a ga-eji kpebie ọdịnihu ebighị ebi ha. Ọnọdụ unu bụ ngwakọta jọgburu onwe ya nke ihe na-ekwekọghị ekwekọ, nke na ọ bụ naanị mmadụ ole na ole ka a ga-aghọgbu.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “N’Akwụkwọ Mkpughe 13, e gosipụtara isiokwu a n’ụzọ doro anya; [Mkpughe 13:11–17, e hotara].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.

> “Nke a bụ ule nke ndị nke Chineke ga-enwerịrị tupu e mechie ha akara. Ndị niile gosipụtara iguzosi ike n’ihe ha nye Chineke site n’idebe iwu Ya, ma jụ ịnakwere ụbọchị izu ike ụgha, ga-anọ n’okpuru ọkọlọtọ nke Onyenwe Chineke Jehova, ha ga-anatakwa akara nke Chineke dị ndụ. Ma ndị na-arahụ eziokwu nke sitere n’eluigwe ma nabata ụbọchị izu ike Sọnde, ga-anata akara nke anụ ọhịa ahụ” Manuscript Releases, volume 15, 15.

The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.

E jiiri oge e nyere maka ịkpụzi onyinyo nke anụ ọhịa ahụ anya site n’afọ iri asaa nke ndọta n’agha Daniel. Daniel buru ụzọ gafee ule nke ịtụ egwu Chineke, site n’ịhọrọ iri naanị nri Chineke. Ule mbụ Daniel bụ ule banyere nri. Ule nke abụọ Daniel bụ ule anya nke mere na njedebe nke oge ule ụbọchị iri nke iri nri Chineke, n’iche iche ya na iri nri Babilọn. E gosipụtara ịga nke ọma nke nri ahụ n’ọdịdị anụ ahụ Daniel. Ule nke abụọ bụ ule anya. Ule mbụ bụ ule banyere nri. Daniel gosipụtara okwukwe ya, ma gafee ule mbụ ahụ, ma n’ule nke abụọ, Daniel enweghị ike ịhụ tupu oge eruo ma ọ ga-apụta “ka ibu ma maa mma karịa” ndị ahụ riri nri Babilọn. E nwere mgbe niile ndị mmadụ na-adị egwu ile anya, ma ha na-eri nri mkpofu, e nwekwara ndị na-eme mgbanwe ahụ ike n’ime akọ na uche nke na-adị ka ọnwụ na-eje ije.

The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.

Omume nke njide onwe Daniel na okwukwe ya n’ule mbụ bụ ihe duru ya gafee ule nke abụọ, ọ bụ ezie na nsonaazụ oge ule nke abụọ ahụ kpuchiri n’“ọchịchịrị”. Ndị Millerite ndị riri obere akwụkwọ ahụ n’August 11, 1840, mesịrị nye Chineke otuto n’ikwusa ozi nke Mkpu Etiti Abalị ka ozi ahụ si fee n’elu ala ahụ dịka ebili mmiri ukwu. Ule nke abụọ bụ ule a na-ahụ anya, nke ule nri nkịtị na nke mmụọ na-ebute ụzọ, mgbe ahụ ule nke amụma dịka nkume nnwale na-esochi ya. Ule nke abụọ chọrọ ngosipụta a na-ahụ anya nke okwukwe ahụ e kwupụtara n’ule mbụ.

> Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.

> Ugbu a, okwukwe bụ ihe na-enye olileanya ndị a na-atụ anya ịdị adị, bụrụkwa ihe àmà nke ihe a na-adịghị ahụ anya. N’ihi na site n’okwukwe ka ndị okenye nwetara ezi àmà. Ndị Hibru 11:1, 2.

Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.

Isi nke abụọ nke Daniel bụ ule a na-ahụ anya, nke a na-emezu nke ọma naanị ma ọ bụrụ na a na-etinye nri ahụ a họọrọ n’ule mbụ n’ọrụ n’ime usoro ule ahụ.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> N’ihi na ọhụ ahụ ka dịrị oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghịkwa egbu oge. Lee, mkpụrụobi ya nke ebuliri elu adịghị ezi-okwu n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:3, 4.

The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.

A na-ahapụ nsonaazụ nke ule nke abụọ n’ọchịchịrị iji gosi ma okwukwe a kwupụtara n’ule nke mbụ ọ bụ okwukwe eziokwu n’eziokwu.

> “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 first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ìhè pụrụ iche e nyere Jọn, nke e gosipụtara n’ime égbè-elu-igwe asaa ahụ, bụ nkọwapụta nke ihe omume ndị ga-eme n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ. Ọ dịghị mma ka ndị mmadụ mara ihe ndị a, n’ihi na a ghaghị ịnwa okwukwe ha. N’usoro Chineke, a ga-ekwusa eziokwu ndị kacha ịtụnanya ma dịkwa elu. A ga-ekwusa ozi nke mmụọ-ozi mbụ na nke abụọ, ma a gaghị ekpughe ìhè ọzọ tupu ozi ndị a arụchaa ọrụ ha pụrụ iche.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.

Ọ dabara n’uche Chineke na isi nke abụọ nke Daniel dabeere n’elu oyiyi, n’ihi na ọ na-anọchite ule nke oyiyi nke anụ ọhịa ahụ. Ndị ahụ na-amụ amụma bụ ndị ghọtara Septemba 11, 2001 dịka mmezu nke amụma, n’ụzọ ihe nnọchianya rie akwụkwọ ahụ zoro ezo. E mesịa duru ha laghachi n’ụzọ ochie nke Adventizim dịka ha siri pụta n’akàrà 1843 na 1850 nke ndị pionia. Ụzọ ochie ahụ kọwara mmegharị nke mmụọ-ozi mbụ, nke e mesịrị duru ha ka ha ghọta na ọ na-anọchite mmegharị nke mmụọ-ozi nke atọ. Mkpughe niile dị oké ọnụ ahịa nke e duru ha ka ha ghọta bịara site n’ịghọta usoro amụma nke ha natara. Usoro ahụ ka e jiri usoro William Miller mee ihe nnọchianya ya, nke e mere ka o doo anya mgbe e nyere ozi mbụ nke akụkọ ihe mere eme ya ike n’ụbọchị Ọgọst 11, 1840.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “N’afọ 1840 mmezu amụma ọzọ dị ịrịba ama kpaliri mmasị sara mbara. Afọ abụọ tupu ahụ, Josiah Litch, otu n’ime ndị isi ndị nchuaja na-ekwusa ọbịbịa nke ugboro abụọ, bipụtara nkọwa banyere Mkpughe 9, na-ebu amụma ọdịda nke Alaeze Ottoman. Dị ka mgbakọ ya siri dị, a ga-akwatu ike a... n’ụbọchị nke 11 nke Ọgọst, 1840, mgbe a pụrụ ịtụ anya na ike Ottoman dị na Constantinople ga-agbaji. Ma nke a, ekwere m, a ga-achọpụta na ọ bụ eziokwu.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “N’oge ahụ kpọmkwem e kwuru, Turkey, site n’aka ndị nnọchianya ya, nabatara nchebe nke ike ndị jikọrọ aka nke Europe, ma si otu a tinye onwe ya n’okpuru ọchịchị nke mba ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ kpọmkwem. Mgbe a bịara mara ya, ìgwè mmadụ dị ukwuu kwenyere n’ịdị ezi nke ụkpụrụ nkọwa amụma nke Miller na ndị ya na ha jikọrọ aka nakweere, e nyekwara nnukwu mkpali dị ịtụnanya n’ọrụ mmegharị ọbịbịa ahụ. Ndị nwere ọmụmụ na ọnọdụ dị elu sonyere Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ngwa ngwa.” The Great Controversy, 334, 335.

When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.

Mgbe ndị mmadụ nabatara Septemba 11, 2001, dịka mmezu amụma, ha kwa “kwenyesiri ike n’ịziri ezi nke ụkpụrụ nkọwa amụma nke” Future for America nakweere. Mmadụ-ozi ahụ esitela n’eluigwe rịdata na akwụkwọ e zoro ezo ma nye iwu ka ndị ga-eri ya, rie ya. Echiche ezi uche amụma nke dị n’ime obere akwụkwọ nke akụkọ ihe mere eme Millerite, na akwụkwọ e zoro ezo nke akụkọ ihe mere eme anyị ugbu a, dị mkpa iji duru mmadụ n’ụzọ nchekwa gafee ule nke ịkpụpụta onyinyo nke anụ ọhịa ahụ. Ma mgbe e richara ya, ma ọ bụ mgbe e tinyechara usoro ọmụmụ amụma ahụ n’ime onwe ya, nwa akwụkwọ ahụ ga-egosizi, mgbe ahụ gasịrị, nkwenye a na-ahụ anya nke ihe o riri na mbụ. A ga-egosipụta omume okwukwe ahụ site n’ule a na-agabiga, nke nsonaazụ ya bụ “ọchịchịrị”.

The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.

Iwu amụma nke William Miller n’akụkọ ihe mere eme nke mmụọ-ozi mbụ, tinyere mkpịsị ugodi amụma ndị e guzobere n’akụkọ ihe mere eme nke mmụọ-ozi nke atọ, na-enye ụmụ akwụkwọ amụma ohere ịmata na onye ọ bụla n’ime mmụọ-ozi atọ nke Mkpughe iri na anọ wetara ozi n’ime obere akwụkwọ nke a ga-eri. Usoro ha họọrọ isi rie ya na-eme ka ụmụ akwụkwọ ahụ wee hụ na mgbe mmụọ-ozi nke Mkpughe iri na asatọ siri n’eluigwe gbadata n’ụbọchị Septemba 11, 2001, o nwere akwụkwọ n’aka ya nke a ga-eri, ọ bụ ezie na a naghị ekwupụta ya ozugbo n’isi nke iri na asatọ.

The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.

Mmụọ-ozi ahụ nwere akwụkwọ e zoro ezo n’aka ya. Ezi uche amụma ahụ bụ ihe Daniel na-anọchi anya ya mgbe ọ họọrọ ịjụ nri ndị Babilọn. Ezi uche amụma ahụ bụkwa ihe dị mkpa iji hụ mmegharị e si akpụ onyinyo nke anụ ọhịa ahụ, n’ihi na, ọ bụ ezie na a gwaala anyị na e nwere “mmegharị” na “ihe omume” ndị a ga-eweta n’ịkpụ onyinyo nke anụ ọhịa ahụ, a gwaalakwala anyị na mmegharị maka iwu ụbọchị Sọnde na-aga n’ihu n’ime “ọchịchịrị.” Anyị ga-enwerịrị “enyo ịhụ n’abalị” nke mmụọ iji nwee ike ịhụ mmegharị ha n’ọchịchịrị, n’ihi na ọ bụ ịkpụ onyinyo ahụ, ma a na-akpụ ya n’ime “ọchịchịrị.” A ga-amata ya naanị site n’iwu amụma ndị ahụ nke onye na-amụ amụma nabatara mgbe ọ matara Septemba 11, 2001, dịka mmezu nke mbata nke Ahụhụ nke atọ ahụ.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Chineke ekpughewo ihe ga-eme n’ụbọchị ikpeazụ, ka ndị Ya wee bụrụ ndị e kwadebere iguzogide oke ifufe nke mmegide na iwe. Ndị a dọrọla aka ná ntị banyere ihe ndị dị n’ihu ha ekwesịghị ịnọdụ n’udo na-eche oké ifufe na-abịa, na-akasi onwe ha obi na Onyenwe anyị ga-echebe ndị Ya kwesị ntụkwasị obi n’ụbọchị nsogbu. Anyị ga-adị ka ndị mmadụ na-eche Onyenwe ha, ọ bụghị n’olileanya nkịtị nke ịnọ nkịtị, kama n’ọrụ siri ike, jiri okwukwe na-adịghị ama jijiji. Ugbu a abụghị oge ikwe ka uche anyị jupụta n’ihe ndị nta mkpa. Mgbe mmadụ na-ehi ụra, Setan na-ahazi ihe nke ọma ka e wee ghara igosi ndị nke Onyenwe anyị ebere ma ọ bụ ikpe ziri ezi. Mmegharị nke ụbọchị Sọnde ugbu a na-eme ụzọ ya n’ọchịchịrị. Ndị ndu na-ezo ezi okwu ahụ, ma ọtụtụ ndị sonyeere n’ihe mmegharị ahụ adịghị ahụ onwe ha ebe iyi zoro ezo ahụ na-aga. Nkwupụta ya dị nro ma yie nke Ndị Kraịst, ma mgbe ọ ga-ekwu okwu, ọ ga-ekpughe mmụọ nke agwọ ukwu ahụ. Ọ bụ ọrụ anyị ime ihe niile dị n’ike anyị iji gbochie ihe ize ndụ ahụ a dọrọ aka ná ntị banyere ya. Anyị kwesịrị ịgbalị iwepụ ajọ mbunobi site n’itinye onwe anyị n’ìhè ziri ezi n’ihu ndị mmadụ. Anyị kwesịrị iweta n’ihu ha ezi ajụjụ ahụ a na-ese okwu banyere ya, si otu a tinye mkpesa kasị arụ ọrụ megide usoro ndị a na-eji egbochi nnwere onwe nke akọ na uche. Anyị kwesịrị inyocha Akwụkwọ Nsọ ma nwee ike inye ihe kpatara okwukwe anyị. Onye amụma kwuru, sị: ‘Ndị ajọ omume ga-eme n’ụzọ ajọ omume: ma ọ dịghị onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta.’” Testimonies, volume 5, 452.

Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”

Daniel na-anọchi anya “ndị amamihe” ndị pụrụ ịhụ mmegharị ahụ maka iwulite iwu ụbọchị Sọnde, ọbụna n’agbanyeghị na ọ na-eme n’“ọchịchịrị.” Ọ pụrụ ime nke a, n’ihi na ọ gafere ule gbasara nri, tupu ule gbasara ihe a na-ahụ anya. Ule gbasara ihe a na-ahụ anya nke ịkpụpụta onyinyo nke anụ ọhịa ahụ na-eme n’“ọchịchịrị.”

We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.

Anyi ga-amalite n’isiokwu na-esonụ ịtụle Daniel isi nke abụọ dị ka ozi nke mmụọ ozi nke abụọ.

> And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.

> M’ga-eme ka ndị ìsì soro n’ụzọ ha amaghị; M ga-edu ha n’okporo ụzọ ndị ha na-amaghị: M ga-eme ka ọchịchịrị bụrụ ìhè n’ihu ha, mee kwa ka ihe gbagọrọ agbagọ guzozie. Ihe ndị a ka M ga-emere ha, agaghịkwa M ahapụ ha. Aịsaịa 42:16.

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