All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.
Ndị amụma niile kwekọrọ n’etiti onwe ha, ha niile na-agbakwa ama kpọmkwem karịa banyere ọgwụgwụ ụwa karịa ụbọchị ndị ha biri na ya. A ga-etinye akaebe ha n’oge amụma nke oge nbichi akara nke puku narị anọ na iri anọ na anọ ahụ, n’ihi na ọ bụ n’ebe ahụ ka mmetụta nke ọhụụ ọ bụla na-eme. Aịzaya, n’isi nke isii, n’ọhụụ, e kwere ya ka o lee anya banye n’Ebe Kasị Nsọ, n’oge nke oge nbichi akara nke puku narị anọ na iri anọ na anọ ahụ, ebe ọ hụrụ ebube Chineke. Anyị maara na ọ bụ mgbe Septemba 11, 2001 gasịrị, n’ihi na ọ nụrụ ndị mmụọ ozi, n’amaokwu nke atọ, ka ha kọwara na ụwa juputara n’ebube Ya n’oge ahụ.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
“Mgbe Chineke nọ na-achọ izipu Aịzaịa n’ozi nye ndị Ya, O buru ụzọ kwe ka onye-amụma ahụ hụ n’ọhụ n’ime Ebe Nsọ Kachasị Nsọ dị n’ime ụlọ nsọ ahụ. Na mberede, ọnụ ụzọ ámá na ákwà mkpuchi ime ụlọ nsọ ahụ yiri ka a buliri elu ma ọ bụ wepụ ya, e wee kwe ya ka o lee anya n’ime, n’ebe Ebe Nsọ Kachasị Nsọ dị, ebe ọbụna ụkwụ onye-amụma ahụ agaghị abanye. Ọhụ banyere Jehova nke nọ ọdụ n’ocheeze dị elu ma a kpọkwara ya elu wee bilie n’ihu ya, ebe ọnụ uwe ebube Ya jupụtara n’ụlọ nsọ ahụ. Gburugburu ocheeze ahụ ka ndị serafim nọ, dịka ndị nche gbara nnukwu Eze ahụ gburugburu, ha wee na-egosipụta ebube ahụ gbara ha gburugburu. Ka abụ otuto ha na-ada ụda n’olu miri emi nke nsọpụrụ ofufe, ogidi ọnụ ụzọ ámá ahụ na-ama jijiji, dị ka a ga-asị na ala ọma jijiji mere ka ha maa jijiji. Site n’egbugbere ọnụ ndị mmehie emerụghị emerụ, ndị mmụọ ozi a na-awụpụ otuto Chineke. ‘Nsọ, nsọ, nsọ, ka Onyenwe anyị nke usuu ndị agha bụ,’ ka ha tiri mkpu; ‘ụwa dum jupụtara n’ebube Ya.’ [Lee Aịzaịa 6:1–8.]”
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.
“Ndị serafim ndị gbara ocheeze ahụ gburugburu juputara nke ukwuu n’egwu nsọ na nsọpụrụ ka ha na-ele ebube Chineke anya, nke mere na ha anaghị ele onwe ha anya ọbụna otu ntabi anya n’ịmasị onwe ha. Otuto ha bụ nke Jehova nke ụsụụ ndị agha. Ka ha na-ele n’ọdịnihu anya, mgbe ụwa dum ga-ejupụta n’ebube Ya, a na-eme ka abụ mmeri ahụ si n’otu ruo n’otu bụrụ nkwughachi n’olu ụtọ, ‘Nsọ, nsọ, nsọ, bụ Jehova nke ụsụụ ndị agha.’ Ha juputara kpamkpam n’ịnara Chineke otuto; ka ha na-anọgide n’ihu Ya, n’okpuru ọnụ ọchị nke nnabata Ya, ha achọghị ihe ọbụla ọzọ. N’ibu onyinyo Ya, n’ime uche Ya, na n’ịkpọ isiala nye Ya, ọchịchọ ha kachasị elu eruola.” Gospel Workers, 21.
In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.
N’ịdabere n’ihe Aịzaya kwuru, e kwerekwa ka onye amụma Ịzikiel hụ n’ime Ebe Kachasị Nsọ. Ọhụ ya nke Ịzikiel malitere n’isi nke mbụ, amaokwu nke mbụ.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ugbu a o wee ruo na n’afọ nke iri atọ, n’ọnwa nke anọ, n’ụbọchị nke ise nke ọnwa ahụ, ka m nọ n’etiti ndị a dọọrọ n’agha n’akụkụ osimiri Kebar, ka e meghere eluigwe, m wee hụ ọhụụ nile nke Chineke. Ezikiel 1:1.
His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.
Ọhụ ya na-aga n’ihu ruo n’ime isiakwụkwọ ndị ọzọ, ọ bụkwa nkwụsị na-aga n’ihu nke otu ọhụ ahụ dị n’isiakwụkwọ nke asatọ na nke itoolu, nke na-akọwapụta akara-akara nke puku mmadụ otu narị na iri anọ na anọ. Anyị maara nke a site n’ịgba-ama ya nke ọma.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
O wee ruo n’afọ nke isii, n’ọnwa nke isii, n’ụbọchị nke ise nke ọnwa ahụ, ka m nọ ọdụ n’ụlọ m, ndị okenye Juda anọkwakwa n’ihu m, na aka Onyenwe anyị BỤ CHINEKE dakwasịrị m n’ebe ahụ. Mgbe ahụ, m lere anya, ma, lee, e nwere ụdị ihe nke yiri ọdịdị ọkụ: site n’ụdị n’úkwù ya gbagoo ala, ọkụ; sitekwa n’úkwù ya gbagoo elu, dị ka ọdịdị nke nchapụta, dị ka agba amba. O wee setịa ụdị aka ya, jide m n’otu ntutu isi m; mmụọ ahụ wee bulie m n’etiti ụwa na eluigwe, wee kpọrọ m n’ọhụụ nile nke Chineke bịa Jerusalem, n’ọnụ ụzọ ámá ime nke chere ihu n’ebe ugwu; ebe oche nke ihe oyiyi ekworo ahụ dị, nke na-akpalite ekworo. Ma, lee, ebube nke Chineke Izrel nọ n’ebe ahụ, dị ka ọhụụ ahụ m hụrụ n’ala dị larịị. Ezekiel 8:1–4.
The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.
Ọhụ nke isi nke asatọ na nke itoolu, nke na-akọwapụta klaasị abụọ ndị a na-azụlite n’oge a na-akara otu narị puku iri anọ na anọ akara, bụ, “dị ka ọhụ ahụ” Ezikiel hụrụ “n’ala dị larịị.” Ọhụ ahụ ọ hụrụ n’ala dị larịị ka e ji mara na isi nke atọ.
And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.
Ma aka nke Onyenwe anyị dịkwasịrị m n'ebe ahụ; o wee sị m, Bilie, pụọ gaa n'ọhịa dị larịị, m ga-ekwukwa okwu n'ebe ahụ n'ebe ị nọ. Ya mere m biliri, pụọ gaa n'ọhịa dị larịị: ma, lee, ebube Onyenwe anyị guzo n'ebe ahụ, dịka ebube ahụ m hụrụ n'akụkụ osimiri Kebar: m wee daa n'ala n'iru m. Ezekiel 3:22, 23.
Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.
Ọhụ Ezekiel banyere “mbara ala dị larịị,” dị ka “ebube ahụ nke” Ezekiel “hụrụ n’akụkụ osimiri Kebar,” nke ahụkwa bụ ọhụ nke isi nke mbụ, amaokwu nke mbụ. Ọhụ nke ịka akara n’isi nke itoolu, na ọhụ nke “mbara ala dị larịị,” bụ naanị nnọgide nke ọhụ nke osimiri Kebar. Ọ bụ ọhụ nke ebube Chineke n’Ebe Nsọ Kachasị Nsọ, n’oge a na-aka akara ndị otu narị puku iri anọ na anọ ahụ, dịka ọhụ Aịzaya dịkwa. Ọhụ Aịzaya bụ nke na-achọpụta ọrụ Chineke nke iwulite ndị ozi n’oge ịka akara, ma n’isi nke abụọ na nke atọ, Ezekiel na-akọwapụta kpọmkwem otu ọrụ ahụ n’ụzọ zuru ezu karịa Aịzaya, n’ihi na ọ na-egosi onye ozi ga-eburu ozi gaa n’Adventizim Laodisia, ma iji ghọta ozi ahụ ọ ga-eburu gaa n’ebe ndị nnupụisi ahụ nọ, ndị a na-agafe, e nyere Ezekiel iwu ka o rie obere akwụkwọ ahụ, nke dị n’aka mmụọ ozi ahụ mgbe Ọ gbadara n’ụbọchị Septemba 11, 2001.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.
Ọzọkwa, ọ sịrị m, Nwa nke mmadụ, rie ihe ị hụrụ; rie akwụkwọ mpịakọta a, gaa kwuo okwu n’ụlọ Izrel. Ya mere, emeghe m ọnụ m, o mekwara ka m rie akwụkwọ mpịakọta ahụ. O wee sị m, Nwa nke mmadụ, mee ka afọ gị rie, meekwa ka eriri afọ gị jupụta n’akwụkwọ mpịakọta a nke m na-enye gị. Mgbe ahụ, eriri m ya; o wee dị m n’ọnụ dị ka mmanụ aṅụ n’ihi ụtọ ya. O wee sị m, Nwa nke mmadụ, gawa n’ụlọ Izrel, gwa ha okwu m. N’ihi na eziteghị gị n’ebe ndị okwu ha bụ nke mba ọzọ na asụsụ siri ike nọ, kama n’ụlọ Izrel; ọ bụghịkwa n’ebe ọtụtụ ndị okwu ha bụ nke mba ọzọ na asụsụ siri ike nọ, ndị ị na-apụghị ịghọta okwu ha. N’ezie, a sị na ezitere m gị n’ebe ha nọ, ha gaara ege gị ntị. Ma ụlọ Izrel agaghị ege gị ntị; n’ihi na ha agaghị ege m ntị: n’ihi na ụlọ Izrel niile bụ ndị ihere na-adịghị eme na ndị obi ha siri ike. Lee, emewo m ka ihu gị sie ike megide ihu ha, meekwa ka ọkpọiso gị sie ike megide ọkpọiso ha. Dịka nkume adamant nke siri ike karịa nkume ọkpụ, ka m mere ọkpọiso gị: atụla ha egwu, ka anya ha wee ghara ime ka obi gị daa, ọ bụ ezie na ha bụ ụlọ nnupụisi. Ezikiel 3:1–9.
A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.
Onye mba ọzọ n’Akwụkwọ Nsọ bụ onye ọbịa, onye ọbịa kwa na-asụ asụsụ ọbịa. E zigara Izekiel n’ụlọ Izrel nke oge a, nke n’oge ịkpuchi akara bụ ụka Seventh-day Adventist nke Laodisia, nke a na-agafe agafe. Ozi ahụ n’oge ịkpuchi akara nke puku narị otu na iri anọ na anọ bụ maka ụka Chineke, nke a na-ekpe ikpe mbụ, mgbe ahụkwa, n’iwu Ụka nke Sọnde nke na-abịa ngwa ngwa, olu nke abụọ nke Mkpughe isi nke iri na asatọ na-akpọ igwe atụrụ ndị mba ọzọ nke Chineke ka ha si na Babilọn pụta. Mgbe Aịzaya, n’isi nke isii, na-anọchi anya ndị nabatara ọkpụkpọ nke ịbụ ndị a zitere n’ụlọ nnupụisi ahụ na ozi Laodisia, a na-ebu ụzọ dọọ ya aka ná ntị na ha bụ ndị mmadụ ndị, n’ile anya, na-adịghị aghọta, na n’ịnụ ihe, na-adịghị aghọta. Aịzaya dekọrọ àgwà ahụ kpọmkwem nke Jizọs hotara n’Aịzaya, isi nke isii, mgbe O kenyere kpọmkwem àgwà ahụ nye ndị Juu ndị na-arụ ụka efu ndị a na-agafe agafe n’akụkọ ihe mere eme nke Kraịst.
In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.
N’isi nke iri na abụọ, Ịzikiel na-ejikwa otu asụsụ ahụ kpọmkwem, si otu a tinye isi nke iri na abụọ n’oge nke ịkà akara nke puku mmadụ narị otu na puku iri anọ na anọ.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Okwu nke Onyenwe anyị bịakwutekwara m, sị, Nwa nke mmadụ, ị bi n’etiti ụlọ nnupụisi, ndị nwere anya ịhụ ihe, ma ha anaghị ahụ; ha nwere ntị ịnụ ihe, ma ha anaghị anụ: n’ihi na ha bụ ụlọ nnupụisi. Ezekiel 12:1, 2.
Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.
Isi nke iri na abụọ nke Ezikiel na-akọwapụta oge a na-eme akara nke puku mmadụ narị otu na iri anọ na anọ, ma n’ime ime nke a ọ na-ekwu banyere ozi mmiri ozuzo ikpeazụ ụgha nke ndị mmanya Ifrem na-achị ndị bi na Jerusalem na-eweta, ndị mmanya ahụ na-enweghị ike ịgụ akwụkwọ ahụ e mechiri akara. Ozi mmiri ozuzo ikpeazụ ụgha ha dabeere n’itinye ọhụụ amụma nke Okwu Chineke n’ebe dị anya n’ọdịnihu.
In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.
N’amaokwu nke atọ ruo nke iri na ise, a gwara Ezikiel ka o gosipụta ndị Chineke na-abanye n’agha ndọrọ n’alaeze Babilọn. Ndọrọ n’agha ahụ dị na Babilọn na-anọchi anya iwu Sọnde nke na-abịa n’oge na-adịghị anya; mgbe ahụ, n’amaokwu nke iri na isii ruo nke iri abụọ, ọ na-akọwa ụnwụ nri nke na-eso mbibi nke obodo ndị ahụ nke na-amalite n’elekere nke nnukwu ala ọma jijiji, nke bụ iwu Sọnde nke na-abịa n’oge na-adịghị anya. Uru ndị dị n’ibi n’ime ime obodo n’oge nsogbu ahụ ka a na-anọchi anya ebe ahụ, mgbe ahụkwa, n’amaokwu nke iri abụọ na otu ruo nke iri abụọ na asatọ, anyị nwere akụkụ Akwụkwọ Nsọ ahụ nke a matara dịka eziokwu dị ugbu a n’akụkọ ihe mere eme ndị Millerait. A na-ehota akụkụ ahụ kpọmkwem, okwu n’usoro ha, n’ime The Great Controversy n’akọwa akụkọ ihe mere eme ndị Millerait dị n’akwụkwọ ahụ.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Okwu nke Onyenweanyị wee bịakwute m, sị, Nwa nke mmadụ, gịnị bụ ilu a unu nwere n’ala Izrel, nke na-asị, Ụbọchị ndị ahụ na-adị ogologo, ọhụụ ọ bụla adịghịkwa emezu? Ya mere gwa ha, Otú a ka Onyenweanyị Chineke kwuru; Aga m eme ka ilu a kwụsị, ha agakwaghị eji ya bụrụ ilu n’Izrel ọzọ; kama gwa ha, Ụbọchị ndị ahụ adịla nso, na mmezu nke ọhụụ ọ bụla. N’ihi na a gaghịkwa enwe ọhụụ efu ọ bụla ma ọ bụ ịgba afa nke ire ụtọ n’etiti ụlọ Izrel. N’ihi na abụ m Onyenweanyị: aga m ekwu okwu, okwu ahụ m ga-ekwu ga-emezu; a gaghịkwa egbu oge ọzọ: n’ihi na n’ụbọchị unu, O ụlọ nnupụisi, ka m ga-ekwu okwu ahụ, meekwa ya, ka Onyenweanyị Chineke kwuru. Okwu nke Onyenweanyị wee bịakwutekwa m ọzọ, sị, Nwa nke mmadụ, lee, ndị ụlọ Izrel na-asị, Ọhụụ ahụ ọ na-ahụ bụ maka ọtụtụ ụbọchị ndị ga-abịa, ọ na-ebukwa amụma banyere oge ndị dị anya. Ya mere gwa ha, Otú a ka Onyenweanyị Chineke kwuru; A gaghịkwa egbu oge n’okwu m ọ bụla ọzọ, kama okwu ahụ m kwuru ga-emezu, ka Onyenweanyị Chineke kwuru. Ezekiel 12:21–28.
The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”
Ozi ụgha nke mmiri ozuzo ikpeazụ a na-eweta n’oge nke ịkachasị akara nke puku narị na iri anọ na anọ na-ekwu na “ụbọchị ndị ahụ agbatịwo, ọhụụ ọ bụla adaala.” N’ezie, ọ bụghị̀ ndị ozi ahụ e ji Mosis, Ịlaịja, Ịzikiel, Aịsaịa na Jọn nọchite anya ha dara n’amụma ha banyere Julaị 18, 2020? Ozi onye Adventist Laodisia n’oge ahụ bụ, “ọhụụ ahụ ọ na-ahụ bụ maka ọtụtụ ụbọchị ga-abịa, ọ na-ebu amụma banyere oge ndị dị anya.” N’akụkọ ihe mere eme ahụ, ọ bụghị naanị na ọhụụ ọ bụla ga-emezu, kama onye ozi ahụ ga-agwa ụlọ furu efu nke Izrel nke oge a sị, “Otú a ka Onyenweanyị Jehova kwuru,” “Aga m eme ka” “ilu” ụgha nke Adventism Laodisia “kwụsị.” Gwa ha, “Ụbọchị ndị ahụ eruola nso, na mmezu nke ọhụụ ọ bụla.” “Ọ dịghịkwa otu n’ime okwu m ga-agbatị ọzọ, kama okwu ahụ nke m kwuru ga-emezu, ka Onyenweanyị Jehova kwuru.”
The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.
Ozi Laodisia chọrọ ka ozi ahụ mee ka a mata na ụbọchị ndị ahụ eruola nso mgbe nsonaazụ nke ọhụụ ọ bụla ga-emezu; ụbọchị ndị ahụ bụkwa ụbọchị nke ịkà akara nke puku mmadụ narị otu na iri anọ na anọ ahụ. Isi okwu dị mkpa nke a na-ekwesịghị ileghara anya n’akụkụ ahụ bụ na Chineke kpọmkwem kwuru na n’ime “ụbọchị” ndị ahụ, nke na-anọchi anya oge ịkà akara ahụ, Ọ ga-eme ka “ọhụụ efu” nke Adventizim Laodisia, “ịgba afa na-atọ ụtọ” ha, na “ilu” adịgboroja ha kwụsị. Chineke na-eme ka ozi ha adịgboroja banyere mmiri ozuzo ikpeazụ ahụ kwụsị tupu iwu Sọnde nke na-abịa n’oge na-adịghị anya, n’ihi na Ọ na-eme ka ọ kwụsị n’ime ụbọchị ndị Ọ na-ekwu banyere ha. Ọ na-eme ka ọ kwụsị site n’ịkwado ozi eziokwu banyere mmiri ozuzo ikpeazụ ahụ, dịka Ọ na-ebuli elu ndị ahụ a họpụtara ka ha bụrụ ọkọlọtọ n’oge iwu Sọnde nke na-abịa n’oge na-adịghị anya. A na-akà ndị ahụ a họpụtara akara tupu “ala ọma jijiji” ahụ.
The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.
Ụzọ ọzọ O si eme ka ilu efu nke ozi mmiri ozuzo ikpeazụ aghụghọ kwụsị bụ site n’ịbịa nke ikpe Chineke ndị a na-atụghị anya ha ma na-abawanye n’ike, ndị na-abịara ụmụ nke ọchịchịrị dị ka ihe ijuanya na-emeri emeri, ma bụrụkwa akụkụ nke ozi ahụ ụmụ nke ìhè gaara na-ebu amụma ya. Akụkọ ihe mere eme anyị na-abanye ugbu a dị njikere izute ikpe Chineke. A na-anọchi anya ikpe ndị ahụ ugboro ugboro n’Okwu Chineke, ma oge nke akara ahụ, nke malitere na Septemba 11, 2001, bụ ebe ọhụụ ọ bụla, tinyere ọhụụ nke ikpe Chineke, ga-eru, n’ihi na Okwu Ya anaghị ada ada.
In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.
N’isiokwu ndị gara aga, anyị gosiri na isi mbụ atọ dị n’akwụkwọ Daniel na-anọchite ozi ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ. Isi nke abụọ bụ ozi nke mmụọ ozi nke abụọ, ya mere ọ bụ ihe atụ nke ule nke abụọ n’oge nke ịka akara. Ule mbụ bụ isi nke mbụ, ma ọ bụ ule gbasara nri nke ma mmadụ ga-ahọrọ nri eluigwe ma ọ bụ nri Babilọn. Isi nke abụọ, ka e gosipụtara ya site n’eziokwu zoro ezo dị n’ime nrọ Nebukadneza banyere oyiyi nke anụ ọhịa, ndị bụ alaeze.
Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.
Daniel isi nke abụọ, na-anọchi anya ule onyinyo anụ ọhịa ahụ n’oge a na-akara puku narị otu na iri anọ na anọ akara, ọ nwekwara nghọta zoro ezo, n’ihi na Nebukadneza enweghị ike icheta nrọ ahụ. Ọ na-anọchi anya eziokwu zoro ezo nke a na-ekpughe n’akụkọ ihe mere eme nke puku narị otu na iri anọ na anọ ahụ, na eziokwu zoro ezo banyere alaeze ndị amụma Baịbụl na-anọchi anya n’onyinyo ahụ. Ọ nọchiri anya ule nke ndụ ma ọ bụ ọnwụ nye Daniel na ndị ikom atọ ahụ a ma ama, nakwa nye ndị amamihe Kaldia ndị riri nri nke Babilọn.
Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.
E kpugheere Ellen White na a ga-akpụ ihe oyiyi nke anụ ọhịa ahụ “tupu oge ebere emechie, n’ihi na ọ bụ nnukwu ule nye ndị nke Chineke, nke a ga-esi kpebie akara aka ha ebighị ebi.” Nrọ nzuzo nke Nebukadneza nọchiri anya ule ahụ. Eziokwu zoro ezo banyere ihe oyiyi ahụ nke e kpugheere n’ụbọchị ndị a, mgbe a naghịzi adọkpụ mmetụta nke ọhụụ ọ bụla ogologo, bụ na Jisọs, dịka Alfa na Omega, mere ka a mata, n’ihe odide mbụ na nke ikpeazụ banyere alaeze ndị amụma Baịbụl, na anụ ọhịa nke asatọ sitere n’ime asaa ahụ.
The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.
Anụ ọhịa nke asatọ nke Mkpughe isi nke iri na asaa, nke sitere n’ime asaa ahụ, bụ ike popu nke e weghachila n’ocheeze nke ụwa, ma ihe omimi zoro ezo miri emi nke ekpughere bụ na dịka United States na-akpụ onyinyo nke anụ ọhịa ahụ n’ime mba a, otu a kwa ka ọ ga-anọchite anya ihe omume nke nke asatọ, ebe ọ bụ nke sitere n’ime asaa ahụ. Onye isi ala nke isii kemgbe oge ọgwụgwụ malitere n’afọ 1989, onye bụ onye isi ala bara ụba nke kpalitere alaeze niile nke dragọn ahụ, natara ọnya ndọrọ ndọrọ ọchịchị na-egbu egbu n’aka ndị globalist na-aga n’ihu, ndị “woke,” na ndị liberal n’afọ 2020, dịka e gburu mpi Republican n’okporo ámá site n’anụ ọhịa na-ekweghị na Chineke nke Mkpughe isi nke iri na otu.
At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.
N’otu oge ahụ kwa, mmegharị nke mmụọ-ozi nke atọ nwetara ọnya na-egbu egbu n’ụbọchị Julaị 18, 2020, site n’aka anụ ọhịa ekweghị na Chineke nke Mkpughe isi nke iri na otu. Mmegharị ahụ bụ nke ndị Adventist Ụbọchị nke Asaa nke Laodisia mejupụtara, ma n’afọ 2023, e mere ka mmegharị ahụ bilie dị ka mmegharị Filadelfia nke mmụọ-ozi nke atọ. E gburu mpi abụọ ahụ na 2020, ma mpi abụọ ahụ ebili kwa mgbe ụbọchị amụma atọ na ọkara gasịrị. Nhazi nke oyiyi ndọrọ ndọrọ ọchịchị nke anụ ọhịa ahụ mejupụtara njikọta nke Ụka na Ọchịchị na United States, ma anụ ọhịa ahụ nke ha na-emere oyiyi ya n’ụbọchị ikpeazụ bụ anụ ọhịa nke asatọ, nke sitere na asaa ahụ. Mgbe a kpụrụ anụ ọhịa oyiyi ahụ na United States, ọ ga-enwe kpọmkwem agwa amụma ahụ nke anụ ọhịa nke asatọ nke Rom.
When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.
Mgbe mmezu nke ule ihe oyiyi nke anụ ọhịa dakwasịrị mpi Protestant nke eziokwu ahụ, ndị na-amata eziokwu amụma ndị metụtara ịkpụpụta ihe oyiyi nke anụ ọhịa ahụ n’ime mpi abụọ nke anụ ọhịa nke ụwa, a ga-eji ihe oyiyi Kraịst kaa ha akara ruo mgbe ebighị ebi. Ndị na-amaghị ihe n’ime ụmụ agbọghọ ndị ahụ natara ọhụụ efu na nke ire ụtọ ga-enwewo ike ịkpụpụta ihe oyiyi nke anụ ọhịa ahụ ruo mgbe ebighị ebi.
“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.
“Ọ bụ nke a ka onye amụma Izikel hụrụ mgbe e gosipụtara n’ihu anya ya juru n’ịtụnanya akara ndị ahụ nke kpughere Ike nke na-achị n’elu omume nke ndị ọchịchị nke ụwa. Wiil ndị na-akpakọrịta ibe ha ka ihe dị ndụ anọ na-akpali. N’elu ihe ndị a niile nke dị nnọọ elu ‘bụ ihe oyiyi nke ocheeze, n’ile ya anya dị ka safaya; n’elu ihe oyiyi nke ocheeze ahụ ka e nwekwara ihe oyiyi dị ka nke ọdịdị mmadụ.’ Izikel 1:26, RSV.”
“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Wiil ndị ahụ, ndị dị mgbagwoju anya nke ukwuu nke na n’ile ha anya na mbụ, ha yiri ka ha nọ n’ọgbaaghara, na-agagharị n’ime nkwekọrịta zuru oke. Ndị e kere eke nke eluigwe na-akpali wiil ndị ahụ. Egwuregwu dị mgbagwoju anya nke ihe omume mmadụ nọ n’okpuru nchịkwa nke Chineke. N’etiti ọgụ na mkpọtụ nke mba dị iche iche, Onye ahụ nke nọkwasịrị n’elu ndị kerubim ka na-eduzi ihe omume nke ụwa a. Chineke ekepụtala ebe nye mba ọ bụla na mmadụ n’otu n’ime atụmatụ ukwu Ya. Taa ndị mmadụ na mba dị iche iche na-ekpebi ọdịnihu ha site na nhọrọ nke aka ha, Chineke na-achịkwa ihe niile n’elu ha ka e wee mezuo nzube Ya.
“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.
“Amụma ndị ahụ Onye ukwu AHAM NKE AHỤRỤ nyere n’Okwu Ya na-agwa anyị ebe anyị nọ n’usoro ngagharị nke ọgbọ dị iche iche. Ihe niile amụma buru n’amụma ruo n’oge a ka e dekọrọ n’akwụkwọ akụkọ ihe mere eme, ma ihe niile ka ga-abịa ga-emezu n’usoro ya.
“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Ihe ịrịba ama nke oge ndị a na-ekwupụta na anyị guzooro n’ọnụ ụzọ nke ihe omume dị ukwuu na dị nsọ. Ihe niile n’ụwa anyị nọ n’ọgba aghara. Onye Nzọpụta buru amụma banyere ihe omume ndị ga-ebute ọbịbịa Ya: ‘Unu ga-anụkwa agha na asịrị agha…. Mba ga-ebili imegide mba, alaeze kwa imegide alaeze: a ga-enwekwa ụnwụ, na ọrịa na-efe efe, na ala ọma jijiji, n’ebe dị iche iche.’ Matiu 24:6, 7. Ndị ọchịchị na ndị ndọrọ ndọrọ ọchịchị na-amata na ihe dị ukwuu na nke ga-ekpebi ihe niile dị njikere ime—na ụwa nọ n’ọnụ ọnụ nnukwu nsogbu dị egwu.”
“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.
“Baịbụl, na Baịbụl naanị ya, na-enye ezi echiche banyere ihe omume ndị na-atụpụlarị onyinyo ha n’ihu, mkpọtụ nke ịbịaru ha na-eme ka ụwa maa jijiji, ma obi mmadụ na-ada ha n’ihi egwu. ‘Lee, Onyenwe anyị ga-eme ka ụwa bụrụ ihe a tọgbọrọ n’efu, meekwa ka ọ bụrụ ọzara, Ọ ga-agbagọkwa elu ya ma chụsasịa ndị bi n’ime ya.’ ‘N’ihi na ha emebiela iwu, mebiela ụkpụrụ, tiwokwa ọgbụgba ndụ ebighị ebi. N’ihi ya, ọbụbụ ọnụ na-eripịa ụwa, ndị bi n’ime ya na-ata ahụhụ n’ihi ikpe ọmụma ha.’ Aịzaịa 24:1, 5, 6, RSV.”
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.
“‘Ewoo! n’ihi na ụbọchị ahụ dị ukwuu, nke na ọ dịghị nke dị ka ya: ọ bụkwa oge mkpagbu Jekọb; ma a ga-azọpụta ya n’ime ya.’ Jeremaya 30:7.”
“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.
“N’ihi na i mewo Jehova, onye bụ ebe mgbaba m, Ya bụ Onye Kasị Elu, ka ọ bụrụ ebe obibi gị; Ọ dịghị ihe ọjọọ ga-adakwasị gị, Ọ dịghịkwa ihe otiti ga-abịaru ebe obibi gị nso.” Abụ Ọma 91:9, 10.
“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.
“Chineke agaghị ahapụ ụka Ya n’oge ihe ize ndụ ya kasịnụ. O kwere nkwa mgbapụta. A ga-asọpụrụ ụkpụrụ nke alaeze Ya site n’aka mmadụ niile nọ n’okpuru anyanwụ.” Historical Sketches 277–279.
The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.
“Egwuregwu dị mgbagwoju anya nke ihe omume mmadụ” bụ ihe e gosipụtara site n’ụkwụ ígwè ndị na-agafe ibe ha n’ọhụụ Ezikiel banyere Ebe Kachasị Nsọ, n’oge nke ịkà akara. Ihe omume ndị ahụ nọ n’okpuru ọchịchị Chineke, n’ihi na ihe omume ndị ahụ bụ mmezu nke ọhụụ nile nke Okwu Chineke, ndị na-enweta nsonaazụ ikpeazụ ha na nke zuru oke n’oge nke ịkà akara. E nwere “ụda” nke na-akọwapụta “oke nsogbu dị ịtụnanya” nke “ụwa nọ n’ọnụ” ịmata. “Ụda” ahụ na-eme ka “ụwa maa jijiji, ma obi mmadụ daa ha mba n’ihi egwu.” Ma ịma jijiji nke ụwa, na ime ka obi mmadụ daa mba n’ihi egwu, bụ ihe nnọchianya nke ụda nke Opi nke asaa na nke ikpeazụ, nke bụ ahụhụ nke atọ.
The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?
Iwe iwe nke mba dị iche iche site n’aka Islam nke ahụhụ nke atọ, dị ka nwanyị na-amụ ime, ya mere na-anọchite anya ọgbaaghara na-arị elu, na-amụba n’ike. Ọgbaaghara ahụ na-arị elu malitere na Septemba 11, 2001; ma na Ọktoba 7, 2023, mgbu ọmụmụ ọzọ nke oke njọ dakwasịrị, ma n’ihi na Okwu Chineke anaghị ada ada mgbe ọ bụla, mgbu ọmụmụ ọzọ na-abịa n’oge na-adịghị anya, ọ ga-abụkwa nke na-ebibi karịa. Ị ka bi n’obodo?
We will continue this study in the next article.
Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.
“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.
“Nye onye-amụma ahụ, wiil nke dị n’ime wiil, na ọdịdị nke ihe ndị dị ndụ nke ejikọtara na ha, ihe ndị a niile yiri ihe gbagwojuru anya ma bụrụ ndị a na-apụghị ịkọwa. Ma a na-ahụ aka nke Amamihe na-enweghị nsọtụ n’etiti wiil ndị ahụ, ọ bụkwa usoro zuru okè ka si n’ọrụ ya pụta. Wiil ọ bụla, nke aka Chineke na-eduzi, na-arụ ọrụ n’udo na nkwekọrịta zuru okè na wiil ọ bụla ọzọ. E gosiri m na ngwáọrụ mmadụ na-adị mfe ịchọ ike karịrị akarị ma gbalịa ijide ọrụ ahụ n’onwe ha. Ha na-ahapụ Onyenwe anyị Chineke, Onye Ọrụ dị ike, n’èzí ụzọ na atụmatụ ha nke ukwuu, ha anaghịkwa atụkwasị Ya ihe niile obi n’ihe metụtara ịga n’ihu nke ọrụ ahụ. Ọ dịghị onye kwesịrị ọbụna maka otu ntabi anya iche na ya nwere ike ijikwa ihe ndị ahụ nke bụ nke nnukwu A BỤ M. Chineke, n’ime nduzi amamihe Ya, na-akwadebe ụzọ ka e wee nwee ike ime ọrụ ahụ site n’aka ndị ọrụ mmadụ. Ya mere, ka mmadụ ọ bụla guzo n’ọkwa ọrụ ya, ka o mee akụkụ nke ya maka oge a ma mara na Chineke bụ Onye Ozizi ya.” Testimonies, volume 9, 259.