Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Amaokwu nke iri anọ nke Daniel isi nke iri na otu, malitere n’oge ọgwụgwụ, ma amaokwu ahụ na-akọwa oge ọgwụgwụ abụọ, ya mere ọ na-enye onye na-amụ amụma ohere ịkwado oge ọgwụgwụ mbụ na oge ọgwụgwụ nke abụọ. Mgbe a na-eme nkọwa a, ahịrị akụkọ ihe mere eme nke ndị Millerite nke malitere na 1798, na-agba n’ahịrị kwekọrọ n’akụkọ ihe mere eme nke United States na 1989. Ahịrị abụọ ahụ na-egosi ahịrị mpi Protestant nke eziokwu na ahịrị mpi Republican nke anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ. Ahịrị abụọ ahụ na-amalite n’oge ọgwụgwụ na 1798, ma oge ọgwụgwụ na 1989 na-emezu naanị ma na-enye àmà nke abụọ banyere ihe ịrịba ama ụzọ nke eziokwu ndị e meghere n’amaokwu ahụ.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Mmegharị nke mmụọ ozi nke atọ bịara n’ụbọchị Ọktoba 22, 1844, ma e yigharịrị ya n’ihi nnupụisi afọ asaa nke 1856 ruo 1863. Ọbịbịa nke mmụọ ozi nke atọ mere ọzọ n’ụbọchị Septemba 11, 2001. Afọ 1863 ka e ji maa atụ site n’ụlọikwuu mbụ Izrel oge ochie nọrọ na Kedesh na nnupụisi nke ndị nledo iri ahụ, ma ụbọchị Septemba 11, 2001 ka e ji maa atụ site n’ụlọikwuu ikpeazụ Izrel oge ochie nọrọ na Kedesh, na nnupụisi nke Mosis. Nnupụisi nke 1863 nọchiri anya nnupụisi mbụ ahụ na Kedesh, nke mụtara ikpe ọnwụ n’ọzara. Nnupụisi nke Septemba 11, 2001 nọchiri anya nnupụisi ikpeazụ ahụ na Kedesh, nke mụtara ọnwụ nke ndị ndu nke Adventism Laodisia.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Mbịdata nke mmụọ-ozi ahụ n’ụbọchị Ọgọst 11, 1840, nke butere ngagharị nke 1840 ruo 1844, nke Sister White kpọrọ ngosipụta dị ebube nke ike Chineke, bụ ihe nnọchianya nke Septemba 11, 2001 ma kọwaa ngosipụta dị ebube nke ike Chineke.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Mmụọ-ozi nke na-ejikọta n’ikwusa ozi nke mmụọ-ozi nke atọ ga-eme ka ụwa dum nwee ìhè site n’ebube ya. A na-ebu amụma n’ebe a banyere ọrụ ga-eru n’ụwa nile ma bụrụ nke ike ya na-apụtachaghị ìhè n’oge ndị gara aga. Mmegharị mbịa nke 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buuru ozi nke mmụọ-ozi mbụ ruo n’ebe ọrụ ozioma ọ bụla dị n’ụwa, ma n’ụfọdụ mba e nwere mmasị okpukpe kasị ukwuu a hụworo n’ala ọbụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ihe ndị a ga-agabiga site n’ime mmegharị dị ike nke dị n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Mbata mbụ nke mmụọ-ozi nke atọ n’ụbọchị Ọktoba 22, 1844 (Kadesh mbụ), bụ ka ọ rụchaa ọrụ ahụ, ma ndị nke Chineke họọrọ ịhọpụta onye ndu ọhụrụ ma laghachi n’Ijipt. Ka ọ na-erule afọ 1863, ha “wughachiri Jeriko ọzọ”, kama isonye n’ọrụ Chineke n’iwedata mgbidi Jeriko. N’ihi ya, a bụrụ ha ọnụ, ya bụ ọnwụ n’ọzara.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Jọshụa we meekwa ka ha ṅụọ iyi n’oge ahụ, sị, Onye ahụ bụrụ ọnụ n’ihu Onyenwe anyị, nke ga-ebili wughachi obodo a, Jeriko: n’ime ọkpara ya ka ọ ga-atọ ntọala ya, n’ime nwa ya nke ikpeazụ ka ọ ga-ewulikwa ọnụ ụzọ ámá ya. Joshua 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Dịka o mere n’ebe Izrel oge ochie nọ na Kedesh mbụ, ndị jụrụ ozi Joshua na Caleb, nnupụisi nke Izrel nke oge a n’oge Kedesh mbụ (1863), wetara ha ọnụ ọma Joshua. Mgbe mmụọ ozi nke atọ laghachiri na Septemba 11, 2001 (Kedesh ikpeazụ), ọrụ ikpeazụ, nke na-ebute ụzọ tupu Chineke eweda Jeriko na mgbidi ya, malitere.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Ụbọchị Ọktoba 22, 1844 na-akara ọbịbịa nke mmụọ ozi nke atọ, ma n’ime ime nke a, ọ na-akwa akara ọbịbịa nke Sọnde na-abịa n’oge na-adịghị anya n’ụbọchị ikpeazụ. Afọ 1863 na-akara njedebe nke oge nnwale nke mmụọ ozi nke atọ nke malitere n’Ụbọchị Ọktoba 22, 1844. Ya mere, 1863 bụ ihe nnọchianya nke iwu Sọnde na-abịa n’oge na-adịghị anya, n’ihi na Jisọs na-anọchi anya njedebe site na mmalite mgbe niile. N’afọ 1863, e kewara mba ahụ n’otu ìgwè abụọ, ma otu a kwa, n’oge iwu Sọnde, a ga-egosipụta ìgwè mmadụ abụọ.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Oge ule nke mmụọ-ozi nke atọ n’akụkọ ihe mere eme ndị Millerite malitere n’afọ 1844 ma kwụsị n’afọ 1863, ma mmalite na njedebe ya, ha abụọ, bụ iwu Sọnde nke ụbọchị ikpeazụ ka e jiri kpọọ akara ha. N’akụkọ ihe mere eme dị n’etiti mmalite ahụ (1844) na njedebe ahụ (1863), ka nnupụisi nke mmegharị Millerite dị (1856). Ya mere, oge ahụ na-eburu akara “Eziokwu.” Laghachi na Kadesh nke ugboro nke abụọ na Septemba 11, 2001 na-akara mmalite usoro ule nke mmụọ-ozi nke atọ, nke na-eru ngwụcha ya n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, dịka e gosiri ya n’ụdị ya site n’afọ 1863.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Site n’iwu Sọnde ahụ ruo mgbe oge nnwale mmadụ ga-emechi, a ga-ebuda Jeriko na mgbidi ya ala, n’ịkwekọ n’ikpe ikpe nchịkwa a ga-eme n’ahụ akwụna Babilọn nke e gosipụtara n’akụkọ ihe mere eme ahụ. Amaokwu nke iri anọ na-amalite na 1798, ma na-ejedebe n’iwu Sọnde na-abịa n’oge na-adịghị anya n’amaokwu nke iri anọ na otu. Oge ọgwụgwụ na 1798 na-anọchite anya ahịrị ime nke nzukọ Chineke, malite na ndị Millerait nke mmegharị nke mmụọ ozi mbụ ruo na mmegharị nke mmụọ ozi nke atọ na ndị narị puku iri anọ na anọ. Ihe ndị a niile dị n’otu amaokwu.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Agha dị n’etiti eze nke ugwu, nke malitere site n’ịrị elu nke eze nke ndịda n’afọ 1798, ka e mezuru na 1989, mgbe e meriri eze nke ndịda site n’ọgbakọ njikọ dị n’etiti alaeze nke ise na nke isii nke amụma Akwụkwọ Nsọ. Agha nke eze nke ugwu na eze nke ndịda, nke malitere n’afọ 1798, ndị Millerite ghọtara ya dịka ọgụ a na-alụ megide Rom, nke ha hụrụ nanị dị ka ike abụọ ahụ na-eme ka ebe ghọọ ihe tọgbọrọ n’efu, ya bụ, ikpere arụsị na ọchịchị popu. Mgbe agha ahụ kwụsịrị na 1989, ike atọ ahụ niile na-eme ka ebe ghọọ ihe tọgbọrọ n’efu so na ya, ọ bụrụkwa akara mmalite nke ihe atụ amụma nke ike atọ ahụ na-eduga ụwa gaa na Amagedọn, nke e ji ọnọdụ ala kọwaa na amaokwu nke iri anọ na ise nke Daniel iri na otu.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Amaokwu iri anọ ruo iri anọ na ise na-akọwapụta mmegharị amụma nke ike atọ ndị ahụ na-eweta pope ahụ n’ọgwụgwụ ya n’etiti osimiri ndị ahụ na ugwu nsọ ahụ dị ebube. Ọ bụrụ na a ghọta ya nke ọma, akụkọ ihe mere eme amụma a nọchiri anya ya n’amaokwu iri anọ na otu gụnyere amaokwu iri anọ na otu ruo iri anọ na anọ.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Ya mere, malite n’oge ọgwụgwụ ahụ n’afọ 1989, ya na akaebe nke abụọ nke 1798, nke na-akọwapụta mmalite na njedebe nke agha dị n’etiti eze ndịda na eze ugwu, amaokwu iri anọ na otu ruo iri anọ na anọ na-akọwapụta njikọ nke ugboro atọ nke ọgbakọ papacy nke e gwọrọ ọnya ọnwụ ya, ebe amaokwu iri anọ na ise bụ ebe ọ na-abịa na njedebe ya. Amaokwu ndị ahụ, mgbe a bịara ha nso site n’echiche a, na-egosi akụkọ ihe mere eme nke dị n’èzí nzukọ Chineke, dịka e si kwa anọchi anya ya n’ime mmekọrịta dị n’etiti akara asaa na nzukọ asaa n’akwụkwọ Mkpughe.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Ahịrị akụkọ ihe mere eme amụma nke 1798 na-anọchi anya n’isi ihe ikpe nyocha, ma ahịrị nke malitere n’otu ebe ahụ n’afọ 1989 na-anọchi anya n’isi ihe ikpe mmezu. 1798 na-emesi ike n’isi ọrụ nke onye ozi ahụ nke na-akwadebe ụzọ maka Onye Ozi nke Ọgbụgba-ndụ ahụ, ma 1989 na-emesi ike n’isi ọrụ nke onye ozi Ịlaịja.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Malite n’afọ 1798, mgbe e meghere akwụkwọ Daniel, anyị nwere mmụba nke ihe ọmụma banyere akụkọ amụma ebe Kraịst na-eduga ndị Ya n’ime mmekọrịta ọgbụgba ndụ nke na-emezu njikọta na-adịgide adịgide nke ịdị nsọ Chineke na mmadụ. A na-akọwa ọgbụgba ndụ nke ụbọchị ikpeazụ ahụ ugboro ugboro n’Akwụkwọ Nsọ.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

Lee, ubọchi nābịa, ka Onyenwe anyị kwuru, mgbe M ga-agba ọgbụgba-ndụ ọhụrụ na ụlọ Izrel, na ụlọ Juda: ọ bụghị dịka ọgbụgba-ndụ ahụ Mụ na nna nna ha gbara n’ụbọchị ahụ M jidere ha n’aka iweta ha n’ala Ijipt; ọgbụgba-ndụ M ka ha mebiri, ọ bụ ezie na Abụ m di ha, ka Onyenwe anyị kwuru: Ma nke a ga-abụ ọgbụgba-ndụ ahụ M ga-agba na ụlọ Izrel; mgbe ụbọchị ndị ahụ gasịrị, ka Onyenwe anyị kwuru, M ga-etinye iwu M n’ime ha, deekwa ya n’obi ha; M ga-abụkwa Chineke ha, ha onwe ha ga-abụkwa ndị nke M. Ha agaghị akụzikwa ọzọ, onye ọbụla ibe ya, na onye ọbụla nwanne ya, sị, Maranụ Onyenwe anyị: n’ihi na ha niile ga-ama M, site n’onye kasị nta n’etiti ha ruo n’onye kasị ukwuu n’etiti ha, ka Onyenwe anyị kwuru: n’ihi na M ga-agbaghara ajọ omume ha, agaghịkwa M echeta mmehie ha ọzọ. Jeremiah 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Ndị amụma niile na-akọwapụta ụbọchị ikpeazụ, ma nkebiokwu ahụ bụ “ụbọchị ikpeazụ,” n’amụma na-anọchi anya oge ikpe. Mmụọ ozi mbụ bịara n’afọ 1798, n’oge ọgwụgwụ, ikwusa mmeghe nke ikpe ahụ n’afọ 1844, nke bụkwa mbata nke ụbọchị ikpeazụ. Ụbọchị ikpeazụ bụ “ụbọchị” Jeremaịa nke ga-abịa, mgbe Chineke ga-“agbaghara” “ajọ omume” ahụ ma “ghara icheta ọzọ” mmehie nke ndị Ya. A na-emezu ọrụ ahụ site n’aka Kraịst, dịka Nnukwu Onye Nchu-àjà, n’ụbọchị mkpuchi mmehie nke ihe ahụ na-anọchi anya ya, n’ime “ụbọchị ikpeazụ.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

A sị na Adventizim ndị Millerite gara n’ihu n’okwukwe ije n’ìhè na-aga n’ihu nke mmụọ ozi nke atọ nke bịarutere n’October 22, 1844, ha ga-abụrịrịrịla ugbu a n’ụlọ ebighị ebi ha na Jisọs. Nke a bụ ihe Jeremaya pụtara mgbe ọ na-ekwu, “mgbe ụbọchị ndị ahụ gasịrị.” “Ụbọchị ndị ahụ” bụ oge amụma ndị ahụ nke duru ruo, ma mechie na, 1844. Ha bụ “ụbọchị” ndị ahụ nke Daniel isi nke iri na abụọ na-ezo aka na ha.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Ma jee n’ụzọ gị ruo ọgwụgwụ: n’ihi na ị ga-ezu ike, ma guzo n’oke gị na njedebe nke ụbọchị ndị ahụ. Daniel 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

“N’ọgwụgwụ nke ụbọchị,” ma ọ bụ dịka Jeremaya si kwuo, “mgbe ụbọchị ndị ahụ gasịrị,” Kraịst kpebiri itinye iwu Ya n’ime akụkụ ime nke ndị Ya ma dee iwu Ya n’obi ha. Akụkụ ime ahụ bụ ọdịdị dị ala, ma ọ bụ dịka Pọl na-akpọ ya, anụ arụ; obi ahụkwa bụ ọdịdị dị elu. Ọgbụgba ndụ ahụ na-ekwe nkwa inye ndị Ya uche ọhụrụ n’oge ntọghata, na ahụ ọhụrụ n’oge Ọbịbịa nke Abụọ. Mmadụ dara n’ime Adam, onye e kere n’onyinyo Chineke, onye e jikwa ọdịdị dị elu na ọdịdị dị ala kee. Ọgbụgba ndụ Kraịst bụ ịgbapụta mmadụ n’ozuzu ya, ya na ọdịdị ya abụọ, n’ọnbụbụ ọnụ nke mmehie.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

“N’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a, a ga-eme ka ọgbụgba ndụ Chineke na ndị Ya na-edebe iwu Ya dị ọhụrụ. ‘N’ụbọchị ahụ ka M ga-emere ha ọgbụgba ndụ na anụ ọhịa nke ọhia, na nnụnụ nke eluigwe, na ihe ndị na-akpụ akpụ nke ala: M ga-agbaji ụta na mma agha na ọgụ n’ụwa, M ga-emekwa ka ha dina n’udo n’enweghị egwu. M ga-alụkwa gị nye Onwe m ruo mgbe ebighị ebi; ee, M ga-alụ gị nye Onwe m n’ezi omume, na n’ikpe ziri ezi, na n’ịhụnanya dị nro, na n’ebere. M ga-alụkwa gị nye Onwe m n’ikwenyesi ike; ị ga-amakwa Jehova.’”

“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

“‘Ọ ga-erukwa na n’ụbọchị ahụ, M ga-anụ, ka Onyenwe anyị na-ekwu, M ga-anụ eluigwe, ha onwe ha ga-anụkwa ụwa; ụwa ga-anụkwa ọka, na mmanya, na mmanụ; ha onwe ha ga-anụkwa Jezril. M ga-akụkwa ya n’ụwa nye onwe m; M ga-emekwa ebere n’ahụ ya bụ onye na-enwetabeghị ebere; M ga-asịkwa ndị ahụ na-abụghị ndị m, Unu bụ ndị m; ha onwe ha ga-asịkwa, Ị bụ Chineke m.’ Hosea 2:14-23.”

“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

“N’ụbọchị ahụ, ... ndị fọdụrụ n’Izrel, na ndị gbapụrụ n’ụlọ Jekọb, ... ga-adabere n’Onyenwe anyị, Onye Nsọ nke Izrel, n’eziokwu.” Aịzaya 10:20. N’etiti “mba ọ bụla, na ebo, na asụsụ, na ndị mmadụ,” a ga-enwe ndị ga-eji ọṅụ zaghachi ozi ahụ, “Tụọnụ egwu Chineke, nyekwanụ ya otuto; n’ihi na oge ikpe ya abịawo.” Ha ga-esi n’arụsị ọ bụla nke na-ekekọta ha n’ụwa a chigharịa, ma “kpọọ isi ala nye Onye ahụ nke kere eluigwe, na ụwa, na oké osimiri, na isi iyi mmiri.” Ha ga-atọhapụ onwe ha n’ihe mgbagwoju anya ọ bụla, ma guzoro n’ihu ụwa dịka ihe ncheta ebere Chineke. N’ịbụ ndị na-erubere ihe nile Chineke chọrọ isi, ndị mmụọ ozi na ụmụ mmadụ ga-amata ha dịka ndị “na-edebe iwu Chineke, na okwukwe Jisọs.” Mkpughe 14:6–7, 12.

“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

“‘Lee, ụbọchị ndị ahụ na-abịa, ka Onyenwe anyị na-ekwu, mgbe onye na-akọ ala ga-erute onye na-ewe ihe ubi, na onye na-azọ mkpụrụ vaịn erute onye na-agha mkpụrụ; ugwu dị iche iche ga-adọpụ mmanya dị ụtọ, ugwu nta niile ga-agbazekwa. M ga-emekwa ka ndọta ndị m, bú Israel, laghachi; ha ga-ewukwa obodo ndị tọgbọrọ n’efu, biri n’ime ha; ha ga-akụkwa ubi vaịn, ṅụọ mmanya sitere na ha; ha ga-emekwa ubi mkpụrụ osisi, rie mkpụrụ ha. M ga-akụkwasịkwa ha n’ala ha, a gaghịkwa adọpụ ha ọzọ n’ala ha nke m nyere ha, ka Onyenwe gị Chineke na-ekwu. Amos 9:13–15.’” Review and Herald, February 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Mgbe Jeremaịa sịrị, “mgbe ụbọchị ndị ahụ gasịrị,” “ụbọchị” ndị bu ụzọ gawa ọrụ ahụ nke Kraịst nọchiri anya ya, mgbe O ji mberede bịakwute ụlọ nsọ Ya iji sachapụ ya, bụ oge amụma ndị kwụsịrị na 1798 na 1844. Njedebe nke ụbọchị amụma ndị ahụ (oge ndị ahụ), kpọrọ akara afọ iri anọ na isii ndị Kraịst ji wuo ụlọ nsọ ndị Millerite, ma mgbe O ji mberede bịarute n’ụbọchị Ọktoba 22, 1844, Ọ na-emezu Malakaị isi nke atọ, nke O mezukwara mgbe Ọ sachapụrụ ụlọ nsọ ahụ na mbido na na njedebe nke ozi Ya.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

“N’ime ime ka e dị ọcha n’ụlọ nsọ pụọ n’aka ndị na-azụ ahịa na ndị na-ere ahịa nke ụwa, Jizọs kwusara ozi Ya nke ime ka obi dị ọcha pụọ n’imetọ nke mmehie,—site n’agụụ nke ụwa, agụụ ịchọ ọdịmma onwe onye, àgwà ọjọọ, nke na-emebi mkpụrụobi. Malakaị 3:1–3 ka e hotara.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Ma “mgbe ụbọchị ndị ahụ gasịrị,” Kraịst bu n’obi ime ka ụlọ nsọ ahụ Ọ wuru dị ọcha, nke nọchiri anya ọrụ Ya n’ime ka obi ndị Ya dị ọcha pụọ n’ime imerụ emerụ nke mmehie, ma ọ bụ, dịka Jeremaya si kwuo, ide iwu Ya n’obi ha na n’ime akụkụ ime ha.

For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

N’ihi na Ọ hụrụ mmehie n’ime ha, Ọ sịrị, Lee, ụbọchị na-abịa, ka Onyenwe anyị na-ekwu, mgbe M ga-agba ndụ ọhụrụ na ụlọ Izrel na ụlọ Juda: ọ bụghị dịka ndụ ahụ nke M gbara nna ha ochie n’ụbọchị M jidere ha n’aka idu ha pụọ n’ala Ijipt; n’ihi na ha anọgideghị n’ime ndụ M, M wee ghara ilekọta ha anya, ka Onyenwe anyị na-ekwu. N’ihi na nke a bụ ndụ ahụ nke M ga-agba na ụlọ Izrel mgbe ụbọchị ndị ahụ gasịrị, ka Onyenwe anyị na-ekwu; M ga-etinye iwu M n’uche ha, dee ha n’obi ha: M ga-abụrụ ha Chineke, ha ga-abụrịkwa M ndị nke M. Ndị Hibru 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Okwu ndị a, “ụbọchị ndị ahụ,” bụ “ngwụcha ụbọchị” Daniel, nke kwụsịrị na 1798 na 1844. Ahịrị mpi Protestant nke malitere na 1798, n’amaokwu nke iri anọ nke Daniel iri na otu, na-emesi mmekọrịta ọgbụgba ndụ ike nke e ji guzobe ya na puku mmadụ narị na iri anọ na anọ ahụ. Okwu Hibru ahụ, “lot,” bụ obere nkume e ji ekpebi ọdịnihu mmadụ. A gwara Daniel ka ọ gaa zuru ike (n’ọnwụ), ruo “na ngwụcha ụbọchị,” mgbe, na 1844, ikpe ga-amalite, a ga-ekpebikwa ọdịnihu ya.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Ma jee n’ụzọ gị ruo ọgwụgwụ: n’ihi na ị ga-ezu ike, ma guzo n’oke gị n’ọgwụgwụ nke ụbọchị nile. Daniel 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Ụbọchị” nke “ọgwụgwụ nke ụbọchị,” na-anọchi anya amụma oge ndị gwụsịrị n’afọ 1844, n’ihi na mgbe ahụ gasịrị oge amụma agaghị adịkwa ọzọ. Afọ puku abụọ na narị atọ ahụ, nke bụ ọhụụ marah, nke pụtara mpụta mberede nke Kraịst n’ebe nsọ Ya, wee kwụsị n’oge ahụ; afọ puku abụọ na narị ise na iri abụọ nke iwe ikpeazụ ahụ kwụsịkwara, dịka ụbọchị nke iwe mbụ ahụ siri kwụsị n’oge ọgwụgwụ n’afọ 1798. “Mgbe ụbọchị ndị ahụ gachara,” dịka Jeremaịa zoro aka na ya, ka Pọl mesịrị kwuo okwu banyere ya. Pọl zoro aka ugboro abụọ n’okwu Jeremaịa a, “mgbe ụbọchị ndị ahụ gachara,” n’ihi na Pọl anaghị naanị ekwu banyere ọgbụgba ndụ ahụ a ga-eme ka o guzosie ike “mgbe ụbọchị ndị ahụ gachara,” kama nke ka mkpa, ọ na-akọwapụta ọrụ Kraịst dịka Onye Nnukwu Ụkọchukwu.

For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

N’ihi na site n’otu àjà ka O mezuwo ruo mgbe ebighị ebi ndị a na-edo nsọ. Mụọ Nsọ nwekwara na-agbara anyị àmà banyere nke a: n’ihi na mgbe O kwusịrị na mbụ, Nke a bụ ọgbụgba ndụ nke M ga-eso ha gbaa mgbe ụbọchị ndị ahụ gasịrị, ka Onyenweanyị kwuru, Aga M etinye iwu M n’ime obi ha, ọ bụkwa n’uche ha ka M ga-ede ha; Akwụsịkwaghị m icheta mmehie ha na ajọ omume ha ọzọ. Ugbu a, ebe mgbaghara nke ihe ndị a dị, àjà ọzọ maka mmehie adịghịzi. Ya mere, ụmụnna m, ebe anyị nwere nkwuwa okwu ịbanye n’Ebe Kachasị Nsọ site n’ọbara Jisọs, Site n’ụzọ ọhụrụ na nke dị ndụ, nke O doro anyị nsọ maka ya, site na ákwà mgbochi ahụ, ya bụ, anụ ahụ Ya; Ma ebe anyị nwere Nnukwu Onye Nchụàjà n’elu ụlọ Chineke. Ndị Hibru 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Afọ narị abụọ na iri abụọ ahụ nke na-ejikọta amụma nke ọhụụ marah banyere mpụta Kraịst, na amụma afọ puku abụọ na narị ise na iri abụọ nke ọhụụ chazon banyere akụkọ amụma, na-akpọkọta ọnụ, ma ọ bụ na-ejikọta mmalite nke oge amụma abụọ ahụ, site n’ọmụmaatụ njikọ nke na-anọchi anya ijikọta mmadụ na ịdị nsọ Chineke, nke bụ ọrụ Kraịst na-emezu n’ime ime ka ọ dị ọcha nke na-eme n’oge mmegharị nke mmụọ ozi nke atọ, ma na-ebute ọgbụgba ndụ Ọ na ndị narị puku na iri anọ na anọ na-eme.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Ọhụụ nke chazon, nke na-egosi nzọpịada nke ụlọ nsọ, bụ ọhụụ nke mmadụ nke e zọpịadaworo site na mmehie, kemgbe nnupụisi Adam n’Ubi Iden; ma ọhụụ nke marah, nke na-egosi ọrụ Kraịst nke iweghachi na ime ka ụlọ nsọ dị ọcha, mezuwo ha abụọ na Ọktoba 22, 1844. E nwere amụma abụọ nke afọ puku abụọ na narị ise na iri abụọ nke iwe Chineke, nke na-anọchi anya nzọpịada nke usuu ndị agha na ebe nsọ.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Amụma abụọ ahụ na-anọchite anya ịzọpịa mmadụ n’okpuru ụkwụ, nke a ga-eweghachi site n’ọhụụ nke marah. Iwe abụọ ahụ nke Chineke megide ndị Ya na-anọchite anya iwe megide ụmụ mmadụ dara ada, ndị a ga-anapụta ma weghachi naanị site n’ọrụ Kraịst n’iwughachi ma sachapụ ụlọ nsọ ahụ dara ada.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Iwe abụọ nke oke iwe ahụ na-anọchi anya agwa dị elu na agwa dị ala nke mmadụ. N’oge ọdịda Adam, agwa dị ala were ọchịchị n’elu agwa dị elu, ma nzube Kraịst maka ụmụ mmadụ bụ ka agwa dị elu na-achị agwa dị ala. N’oge ọdịda Adam, agwa dị elu dara n’okpuru agụụ ihe ọjọọ nke agwa dị ala, a tụgharịrịkwa nzube Chineke azụ. Nke a bụ ihe a na-ekwu mgbe Akwụkwọ Nsọ kwuru banyere “ntughari.” Ighọ onye a tụgharịrị pụtara ka e weghachi agwa dị elu n’ọnọdụ ọchịchị ya n’elu agwa dị ala. Ịtụgharị pụtara ịgbanwe azụ, ma ọ bụ ịtụgharị ihe n’isi ala n’elu.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Iwe mbụ iwe ahụ megide alaeze ugwu bụ iwe ahụ megide ọdịdị dị ala nke meriri ma tụọ ọdịdị dị elu n’okpuru ya n’oge ọdịda. Iwe ahụ bịara mbụ, n’ihi na Kraịst malitere ọrụ mgbapụta kpọmkwem ebe ọ malitere na mbụ, ma mmalite ya sitere n’agụụ nke ọdịdị dị ala, nke bụ agụụ iri nri. Kraịst malitere ọrụ Ya site n’ibu ọnụ ụbọchị iri anọ.

“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

“ Kraịst maara na ka O wee nwee ihe ịga nke ọma n’ịga n’ihu na atụmatụ nke nzọpụta, Ọ ghaghị ịmalite ọrụ nke ịgbapụta mmadụ kpọmkwem n’ebe mbibi ahụ malitere. Adam dara site n’inye agụụ iri ihe afọ ojuju. Ka O wee mee ka mmadụ ghọta nke ọma ọrụ dịịrị ya nke irubere iwu Chineke isi, Kraịst malitere ọrụ nke mgbapụta Ya site n’ịhazigharị omume anụ ahụ nke mmadụ. Ndakpọ n’omume ọma na mbibi nke agbụrụ mmadụ bụ n’isi ihe kpatara ya bụ inye agụụ iri ihe gbagọrọ agbagọ afọ ojuju.” Testimonies, volume 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Iwe nke-abụọ nke iwe ahụ bụ megide agwa dị elu karị, nke alaeze ndịda nọchiri anya ya, ebe Jerusalem dị, nke bụ obodo ahụ Chineke họọrọ idobe aha Ya. N’ụbọchị Ọktoba 22, 1844, ọrụ ahụ Kraịst zubere ime, na ọrụ ahụ Ọ na-arụzu ugbu a, bụ nke mkpisi abụọ Ezikiel nọchiri anya ya.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Mgbe a jikọtara mkpanaka abụọ Ezikiel ọnụ ka ha bụrụ otu mkpanaka ruo mgbe ebighị ebi, ọ na-akọwa ọgbụgba ndụ ahụ ebe Kraịst na-ewepụ mmehie n’aka ndị Ya ruo mgbe ebighị ebi, ma e weghachikwara ọdịdị elu na ọdịdị ala n’usoro ọchịchị ziri ezi ha, ụmụ mmadụ wee bụrụkwa ndị zuru ezu ọzọ. N’ọnọdụ nke a na-akbanwebeghị, ọdịdị ala nke mmadụ, nke iwe mbụ nọchiri anya ya, na-achị ọdịdị elu nke mmadụ nke iwe ikpeazụ nọchiri anya ya. N’ihi ya, iwe mbụ ahụ megide alaeze ugwu, nke nọ n’ọnọdụ ala nke “n’elu” alaeze ndịda n’ọdịdị ala ya.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Afọ narị abụọ na iri abụọ nke na-ejikọta ọhụụ abụọ ahụ nke *marah* na *chazon* na ịdị nsọ na mmadụ, n’mmalite ha nke ibe ha, ha abụọ na-abịakọta ọnụ ghọọ otu mkpanaka mgbe Kraịst mezuru ọrụ nke mmụọ ozi nke atọ ya na ndị narị otu puku iri anọ na anọ. Nke a bụ amụma nke iwe ikpeazụ megide alaeze ndịda nke e jikọtara na amụma nke ịpụta ahụ n’afọ 1844, n’ihi na ọgbụgba ndụ ahụ na-enye uche ọhụrụ n’oge nchegharị, ma ahụ ọhụrụ ahụ (alaeze ugwu) a na-eweghachi naanị n’ọbịbịa nke abụọ n’ime ntabi anya nke anya.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Amaokwu nke iri anọ nke Daniel isi nke iri na otu na-akọwapụta ma oge ngwụcha abụọ ahụ, ma n’ime ime nke a na-ekwusi ike ahịrị ime na ahịrị mpụga nke akụkọ amụma n’oge akụkọ nke anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ. Eziokwu ndị a na-emeghe n’amaokwu ahụ na-anọchitekwa ma ahịrị ime ma ahịrị mpụga nke eziokwu nke Kraịst bịara ịkọwapụta ma mezuo n’etiti ndị Ya. Eziokwu ahụ na mmadụ jikọtara na ịdị nsọ Chineke adịghị emehie, ka a na-anọchite anya ya n’ìhè metụtara mmetụta nke mmeghe nke ihe ọmụma, ma ọ na-anọchite anya eziokwu ime nke ndị nke Chineke n’ụbọchị ikpeazụ. Ìhè ahụ a na-anọchite anya ya site n’agha dị n’etiti ike ndị na-eduga ụwa gaa Amagedọn bụ eziokwu mpụga nke ndị nke Chineke n’ụbọchị ikpeazụ.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

Okwu nke Onyenwe anyị bịakwutere m ọzọ, sị, Ọzọkwa, gị nwa nke mmadụ, were onwe gị otu mkpisi, dee n’elu ya, Maka Juda, na maka ụmụ Izrel ndị ya na ha so: emesia were mkpisi ọzọ, dee n’elu ya, Maka Josef, mkpisi Ifrem, na maka ụlọ Izrel niile ndị ya na ha so: jikọtakwa ha ọnụ, otu na ibe ya, ka ha bụrụ otu mkpisi; ha ga-abụkwa otu n’aka gị. Ma mgbe ụmụ nke ndị gị ga-agwa gị okwu, na-asị, Ì gaghị egosi anyị ihe ndị a pụtara? Gwa ha, Otú a ka Onyenwe anyị Jehova kwuru; Lee, aga m ewere mkpisi Josef, nke dị n’aka Ifrem, na ebo Izrel ndị ibe ya, etinyekwa ha na ya, ya bụ, na mkpisi Juda, mee ka ha bụrụ otu mkpisi, ha ga-abụkwa otu n’aka m. Mkpisi ndị ahụ i deere ihe ga-adịkwa n’aka gị n’ihu anya ha. Gwakwa ha, Otú a ka Onyenwe anyị Jehova kwuru; Lee, aga m ewere ụmụ Izrel n’etiti mba ndị ọzọ, ebe ha jere, kpọkọtakwa ha site n’akụkụ niile, kpọbatakwa ha n’ala nke aka ha: aga m emekwa ha otu mba n’ala ahụ n’elu ugwu Izrel; otu eze ga-abụkwa eze ha niile: ha agakwaghị abụ mba abụọ ọzọ, a gaghịkwa ekewa ha ọzọ ma ọlị ịbụ alaeze abụọ: ha agakwaghị emerụ onwe ha ọzọ site n’arụsị ha, maọbụ site n’ihe arụ ha ndị jọgburu onwe ha, maọbụ site na njehie ha ọbụla: ma aga m azọpụta ha site n’ebe obibi ha niile, ebe ha mehieworo, meekwa ka ha dị ọcha: otú a ha ga-abụ ndị nke m, m ga-abụkwa Chineke ha. Devid, bụ ohu m, ga-abụkwa eze n’elu ha; ha niile ga-enwekwa otu onye ọzụzụ atụrụ: ha ga-ejekwa ije n’ikpé m, debe ụkpụrụ m, meekwa ha. Ha ga-ebikwa n’ala ahụ nke m nyere Jekọb, bụ ohu m, nke nna unu ha biri n’ime ya; ha ga-ebikwa n’ime ya, ha onwe ha, na ụmụ ha, na ụmụ ụmụ ha ruo mgbe ebighị ebi: Devid, bụ ohu m, ga-abụkwa onye-isi ha ruo mgbe ebighị ebi. Ọzọkwa, m ga-agba ndụmọdụ udo na ha; ọ ga-abụ ndụmọdụ ebighị ebi n’etiti m na ha: m ga-edobekwa ha, mụbaa ha, tinyekwa ebe nsọ m n’etiti ha ruo mgbe ebighị ebi. Ụlọikwuu m ga-anọkwa n’etiti ha: ee, m ga-abụ Chineke ha, ha ga-abụkwa ndị nke m. Mba ndị ọzọ ga-amatakwa na m bụ Onyenwe anyị nke na-edo Izrel nsọ, mgbe ebe nsọ m ga-adị n’etiti ha ruo mgbe ebighị ebi. Ezikiel 37:15–28.