The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Oge a na-akara otu narị puku na iri anọ na anọ ahụ akara, site na Septemba 11, 2001, ruo n’iwu Sọnde nke ga-abịa n’oge na-adịghị anya na United States, bụ oge amụma nke a na-emezu ọhụụ ọ bụla nke Okwu Chineke n’ụbọchị ikpeazụ.

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. Ezekiel 12:23.

Ya mere gwa ha, N’ihi ya, Otu a ka Onyenweanyị Jehova kwuru: Aga m eme ka ilu a kwụsị, ha agaghịkwa eji ya ọzọ dịka ilu n’Izrel; kama gwa ha, Ụbọchị ndị ahụ adịkwaghị anya, na mmezu nke ọhụụ ọ bụla. Ezikiel 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

N’ahịrị ahụ, mmụọ-ozi nke atọ bịarutere ọzọ, ma n’ime ime nke a, e ji ọbịbịa nke mmụọ-ozi nke atọ n’ụbọchị Ọktoba 22, 1844, ruo n’inupụ isi nke 1863, nọchie ya. E ji inupụ isi nke 1863 nọchie inupụ isi mbụ nke Izrel oge ochie na Kedesh, ya mere e jikwa akụkọ ihe mere eme ahụ dum site n’ịgafe Osimiri Uhie ruo n’inupụ isi mbụ nke Kedesh nọchie ya. Inupụ isi mbụ nke Kedesh bụ onyinyo nke inupụ isi nke abụọ nke Kedesh, ya mere a na-emegharị ahịrị ahụ site n’ọnwụ Erọn ruo n’inupụ isi nke abụọ nke Kedesh n’ahịrị nke ịkacha akara.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

A na-emegharị ya ọzọ n’akụkọ ihe mere eme nke ndị Millerait, site n’afọ 1840 ruo 1844, nke e jiri baptizim Kraịst ruo n’obe tụọ ya, nke kwa nọchikwara anya akụkọ ihe mere eme site n’obe ruo n’ịtụ Stivin nkume. Ahịrị n’elu ahịrị, onye ọ bụla n’ime ndị amụma oge ochie kwuru banyere oge a karịa ụbọchị ndị ha biri n’ime ha.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Onye ọ bụla n’ime ndị amụma oge ochie kwuru obere ihe banyere oge nke ha karịa nke anyị, nke mere na amụma ha ka dị irè nye anyị. ‘Ugbu a, ihe ndị a nile mere ha dịka ihe atụ: e dekwara ha maka ịdọ aka ná ntị anyị, bụ́ ndị njedebe nke ụwa bịakwasịrị.’ 1 Ndị Kọrint 10:11. ‘Ọ bụghị nye onwe ha, kama nye anyị ka ha ji jee ozi n’ihe ndị ahụ, bụ́ ndị a na-akọrọ unu ugbu a site n’aka ndị kwusara unu ozi ọma site n’aka Mmụọ Nsọ e si n’eluigwe zitere; ihe ndị mmụọ ozi na-achọsi ike ileba anya n’ime ha.’ 1 Pita 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Baịbụl akwakọwo ma kechie ọnụ akụnụba ya niile maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na omume dị nsọ nke akụkọ ihe mere eme nke Agba Ochie abụwo, ma ka na-emegharị onwe ha n’ime chọọchị n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Ọgbọ ikpeazụ” bụ ọgbọ a họpụtara nke Pita, nke bụ otu narị puku iri anọ na anọ, a na-ahọpụtakwa ha site na Septemba 11, 2001 ruo n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ebe a na-ebulikwa ha elu mgbe ahụ dịka ọkọlọtọ. “Ihe niile,” ọ bụghị ụfọdụ, kama “ihe ukwu niile na omume dị nsọ nile” nke Okwu Chineke, “na-emegharị onwe ha” n’ime “ọgbọ ikpeazụ” nke “nzuko” nke “ụbọchị ikpeazụ.” N’ahịrị nke mmechi akara, akwụkwọ nile nke Baịbụl na-ezukọta ma na-ejedebe.

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

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

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“Òkè nke amụma Daniel nke metụtara ụbọchị ikpeazụ,” nke e kpughere, bụ ọhụụ ndị e nyere Daniel n’akụkụ nnukwu osimiri abụọ nke Shina, Ulai na Hiddekel. Ọhụụ ndị ahụ na-anọchite anya Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ, na isi nke iri na otu amaokwu iri anọ ruo iri anọ na ise. Oge nke ịkàrà otu narị puku mmadụ iri anọ na anọ ahụ bụ akụkọ ihe mere eme ebe Kraịst, dịka Nnukwu Onye-nchu-àjà nke eluigwe, na-akàrà ndị a họpụtara nke ọgbọ ikpeazụ ahụ ruo mgbe ebighị ebi n’ime mmekọrịta mejupụtara nke Chi na nke mmadụ. Amaokwu nke iri anọ nke Daniel iri na otu na-akọwapụta mmekọrịta nke dragọn ahụ, anụ ọhịa ahụ na onye amụma ụgha ahụ, ndị ugbu a na-eduga ụwa ọnụ n’Armagedọn, dịka akụkọ ihe mere eme nke mpi nke Republicanism dị n’elu anụ ọhịa nke ụwa ahụ nke na-achị dị ka alaeze nke isii nke amụma Akwụkwọ Nsọ n’oge akụkọ ihe mere eme nke amaokwu nke iri anọ. Amaokwu nke iri anọ na-akọwapụtakwa nkewa dị n’etiti ndị amamihe na ndị nzuzu nke na-akọwa akụkọ ihe mere eme nke mpi nke Protestantism n’otu akụkọ ihe mere eme ahụ, malite na 1798 ruo n’iwu Ụbọchị Ụka nke na-abịa n’oge na-adịghị anya.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

“Akwụkwọ nile nke Baịbụl” “na-ezukọ ma na-agwụ” n’akwụkwọ Mkpughe, ma mgbe ha zukọrọ, akwụkwọ Mkpughe ahụ “na-emezu” akwụkwọ Daniel, ma okwu a bụ “imezu” pụtara iweta ihe n’izu-okè. N’oge akàrà nke puku mmadụ otu narị na iri anọ na anọ, dịka e si nọchite ya n’akwụkwọ Mkpughe, amụma Daniel ndị e meghere akara ha n’ụbọchị ikpeazụ ka a na-eweta n’izu-okè, mgbe a kpọkọtara ha ọnụ ahịrị n’elu ahịrị, n’elu ahịrị nke akụkọ ihe mere eme a nọchiri anya ya n’isi nke iri na asatọ nke Mkpughe, nke na-amalite site n’olu ahụ dị n’amaokwu nke mbụ ruo nke atọ, ma na-ejedebe n’olu nke abụọ nke amaokwu nke anọ.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Izu okè nke ọhụhụ amụma nke osimiri Hiddekel nọchiri anya n’akwụkwọ Daniel na-anọchite anya izu okè nke ọhụhụ mpụga nke ndị iro nke ndị nke Chineke, ndị na-azọda ebe nsọ ahụ na usuu ndị ahụ. Izu okè nke ọhụhụ amụma nke osimiri Ulai nọchiri anya n’akwụkwọ Daniel na-anọchite anya izu okè nke ọhụhụ ime nke Kraịst na-apụta n’ime ndị Ya mgbe Ọ na-emezu nkwa ọgbụgba ndụ nke ijikọ ịdị nsọ Chineke na mmadụ n’elu ọgbọ ikpeazụ ahọpụtara.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Akụkọ ihe mere eme nke mmechi ahụ nke na-elekwasị anya n’mpi onye Republican nke anụ ọhịa nke ụwa, malitere mgbe anụ ọhịa nke ụwa kwuru Iwu Patriot n’afọ 2001, ma kwụsị na ikwu okwu ahụ nke Iwu Ndị Bịa na Iwu Mgbaasị nke 1798 nọchiri anya ya, nke na Mkpughe isi nke iri na atọ, e ji ya akọwa dị ka anụ ọhịa nke ụwa na-ekwu okwu dịka dragọn. Iwu Ndị Bịa na Iwu Mgbaasị nke 1798 nọchiri anya njedebe nke ahịrị malitere site n’ikwu okwu nke Nkwupụta Nnwere Onwe n’afọ 1776. N’etiti oge ahụ nke akụkọ amụma, anụ ọhịa nke ụwa kwuru Iwu Ọchịchị n’ọrụ n’afọ 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Ikwu okwu nke 1776 kwekọrọ na ikwu okwu nke Patriot Act, ma Alien and Sedition Acts na-anọchi anya iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya na United States. N’etiti akụkọ ihe mere eme ahụ, e kwesịkwara ịdị ọzọ ikwu okwu nke kwekọrọ na 1789. A kọwara olu mbụ nke Mkpughe iri na asatọ, amaokwu nke otu ruo atọ, n’ụzọ doro anya dịka nke bịara mgbe a kwaturu nnukwu ụlọ ndị dị na New York City. A kọwakwara olu nke abụọ nke amaokwu nke anọ, n’ụzọ doro anya, dịka iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. Olu abụọ ahụ bụ olu dị nsọ, n’ihi na ha abụọ bụ olu nke mmụọ ozi ahụ nke ga-eme ka ụwa nwee ìhè site n’ebube Ya, onye Sister White ji mara dịka mmụọ ozi mbụ nke Mkpughe iri na anọ. Jizọs bụ mmụọ ozi mbụ ahụ, ma Ọ na-egosipụtakwa mgbe niile njedebe nke ihe site na mmalite ya, ya mere Ọ bụkwa mmụọ ozi nke atọ, onye bụ mmụọ ozi ahụ nke na-eme ka ụwa nwee ìhè site n’ebube Ya.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

A na-egosikwa mmụọ-ozi mbụ ahụ n’akwụkwọ Mkpughe isi nke iri, dịka ọ na-arịdata na Ọgọọst 11, 1840, si otú a bụrụ ụdị na-anọchi anya nridata nke mmụọ-ozi ahụ na Septemba 11, 2001. Nwannaanyị White na-ekwu kpọmkwem na mmụọ-ozi ahụ nke rịdatara n’isi nke iri, bụ “onye ọ bụla ọzọ na-erughị Jizọs Kraịst.” Olu mbụ na olu nke abụọ nke Mkpughe iri na asatọ bụ olu Kraịst. A na-anọchi akụkọ ihe mere eme ahụ anya site n’afọ 1776, 1789, na 1798, mgbe anụ ọhịa nke ụwa kwuru okwu ugboro atọ. Olu Kraịst nke na-ekwu n’etiti olu abụọ nke Mkpughe iri na asatọ bụ mgbe Ọ na-ekwu okwu n’akwụkwọ Mkpughe isi nke iri na otu.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Ma mb͕e ụbọchị atọ na ọkara gachara, Mmụọ nke ndụ sitere n’aka Chineke banyere n’ime ha, ha wee guzo n’ụkwụ ha; oke egwu wee dakwasị ndị hụrụ ha. Ha wee nụ nnukwu olu sitere n’eluigwe na-asị ha, Rigonu ebe a. Ha wee rigoro n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. Mkpughe 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

N’ọnwa Julaị nke afọ 2023, otu olu sitere n’eluigwe—(olu Kraịst)—malitere ịkpọlite ndị àmà abụọ ahụ ndị e gburu n’okporo ámá site n’aka dragọn na-ekweghị na Chineke nke si n’olulu na-enweghị nsọtụ pụta. N’oge ahụ, okwu ndị metụtara Iwu Ọchịchị nke United States ghọrọ isiokwu amụma, n’ihi na n’olu na-esote, nke 1798 na-anọchi anya ya, a ga-akwatu Iwu Ọchịchị ahụ kpamkpam. Nke ọ bụla n’ime akara ụzọ atọ ahụ nke 1776, 1789, na 1798, na-adakọ n’otu na olu atọ nke Chineke ndị e ji Septemba 11, 2001, Julaị 2023, na iwu Sọnde nke na-abịa n’oge na-adịghị anya kaa akara.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Nzọụkwụ atọ ahụ kwekọrọ na nzọụkwụ atọ nke ahụhụ nke atọ, nke a na-anọchi anya ya site na Septemba 11, 2001, Ọktoba 7, 2023 na iwu Sunday nke na-abịa n’oge na-adịghị anya, mgbe opi nke asaa, nke bụ ahụhụ nke atọ, ga-abịa na mberede n’ime awa nke “oke ala ọma jijiji” ahụ. N’afọ 2023, mgbanwe nke mpi abụọ nke anụ ọhịa nke ụwa ahụ malitere, dịka e siri nọchite ya na nrọ nzuzo ahụ nke Nebukadneza. Nrọ Nebukadneza dị n’isi nke abụọ bụ ihe nzuzo nke naanị Chineke pụrụ ikpughe, o wee kpughee ya nye ndị gafere ule mbụ ahụ e ji isi nke mbụ nke Daniel nọchite anya ya.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Daniel na ndị ikom atọ ahụ a ma ama n’isi nke mbụ, ndị gafere ule mbụ ahụ, bụ ndị họọrọ iri nri nke eluigwe ma jụ nri Babilọn. Ha bụ ndị Jọn nọchiri anya ha n’Akwụkwọ Mkpughe isi nke iri, ndị na-anapụ obere akwụkwọ ahụ n’aka mmụọ ozi ahụ, onye na-abụghị onye ọzọ ma e wezụga Jizọs Kraịst, ma rie ozi e dere n’ime ya. Ha bụkwa ndị ahụ n’isi nke isii nke Jọn, ndị họọrọ iri anụ ahụ ma ṅụọ ọbara nke mana nke eluigwe, nke òtù nke ọzọ jụrụ, bụ ndị mechara si n’ebe Kraịst nọ pụọ, ghara ịga ije na Ya ọzọ ruo mgbe ebighị ebi, n’isi nke ISII, amaokwu nke IRI ISII NA ISII.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

N’ahịrị ahụ Kraịst nọ na-akụzi ihe na Galili, nke pụtara “mgbodo ọnụ ụzọ” ma ọ bụ “ebe ntụgharị”. N’ebe ahụ ka O gosipụtara ozi nke mana nke eluigwe, nke ndị na-eso ụzọ Ya ga-eri, dịka Jọn riri ya n’Akwụkwọ Mkpughe isi nke iri, na dịka Ezikiel riri ya n’isi nke atọ, na Jeremaya riri ya n’isi nke iri na ise. Akụkọ ihe mere eme nke Jọn nọchiri anya n’Akwụkwọ Mkpughe isi nke iri, mgbe o riri obere akwụkwọ ahụ, nọchiri anya akụkọ ihe mere eme nke ndị Millerite site n’afọ 1840 ruo 1844, ma n’ụzọ kpọmkwem karị ọ nọchiri anya oge a na-akara otu narị puku na iri anọ na anọ ahụ akara karịa akụkọ ihe mere eme nke ndị Millerite. Nke a pụtara ìhè n’isi ahụ site n’iwu ndị e nyere Jọn mgbe a gwara ya ka o rie obere akwụkwọ ahụ.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

M wee jee n’akụkụ mmụọ ozi ahụ, sị ya, Nye m obere akwụkwọ ahụ. O wee sị m, Were ya, rie ya kpamkpam; ọ ga-emekwa ka afọ gị dị ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dịka mmanụ aṅụ. Mkpughe 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

N’amaokwu ahụ, e gwara Jọn tupu oge eruo, gbasara iwere ya na iri obere akwụkwọ ahụ, ụdị ahụmahụ ozi ahụ ọ riri ga-emepụta. Ndị Miller amaghị tupu oge eruo ahụmahụ ilu-na-atọ-ilu-na-elu nke mezuru n’akụkọ ihe mere eme ha, bụ mmezu nke ihe nnọchianya Jọn banyere ahịrị akụkọ amụma ha. Ma a gwala narị puku iri anọ na anọ ahụ tupu oge eruo, a chọkwara ka ha mara. Mgbe Jọn na-egosi ma akụkọ mmegharị nke mmụọ-ozi mbụ ma ọ bụ akụkọ nke mmụọ-ozi nke atọ, ozi ahụ na-amịpụta klaasị abụọ nke ndị na-efe ofufe, mgbe ahụkwa ọ na-ejedebe n’ịda mba n’obi nke ilu. Mgbe Jeremaya riri obere akwụkwọ ahụ, ọ jụziri iso “nzukọ nke ndị na-akwa emo” nwee mmekọrịta.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Anọghị m n’ọgbakọ ndị na-akwa emo, ọ dịghịkwa m ṅụrịa ọṅụ; anọ m naanị m n’ihi aka gị: n’ihi na i mejuwom iwe. Jeremiah 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Mgbe Ezikiel riri obere akwụkwọ ahụ, a gwara ya ka o nye ozi ahụ ndị nnupụisi nke ụlọ Izrel, ndị na-agaghị ege ntị.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. 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. Ezekiel 3:1,7.

Ọzọkwa, ọ sịrị m, Nwa nke mmadụ, rie ihe ị hụrụ; rie akwụkwọ mpịakọta a, gaa gwa ụlọ Izrel okwu.... Ma ụlọ Izrel agaghị ege gị ntị; n’ihi na ha agaghị ege m ntị: n’ihi na ụlọ Izrel dum bụ ndị obi ike n’ime mmehie na ndị obi ha siri ike. Ezikiel 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Mgbe Kraịst nyere Nzukọ Ya nke dị n’ụlọ n’Galili achịcha nke eluigwe, nke bụ anụ ahụ́ Ya na ọbara Ya, òtù ahụ nke chigharịrị azụ esoghịkwa Ya ọzọ ije; ma eziokwu ahụ na nke a mere n’isi nke ISII, amaokwu nke IRI ISII NA ISII, na-egosi na iri ahụ bụ nke mbụ n’ime usoro ule nke nzọụkwụ atọ, nke na-amalite site n’ịrịdata nke mmụọ-ozi ahụ. Ule nke abụọ bụ ebe a na-eme ka ìgwè abụọ ahụ pụta ìhè, ma ọ bụrụ na ọ bụ ọdịiche dị n’etiti Ịzikiel na ụlọ Izrel nke obi siri ike, ma ọ bụ ụmụ agbọghọ amamihe na ụmụ agbọghọ nzuzu nke ma mmalite ma ngwụcha nke Adventism, ma ọ bụ Jeremaịa na nzukọ ndị na-akwa emo, ma ọ bụ site na Daniel na ndị dike atọ ahụ n’ịdị iche ha na ndị amamihe nke Babilọn n’isi nke abụọ nke Daniel.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

N’usoro nke Jọn isi nke isii, mbata na Galili bụ Septemba 11, 2001. Ozi ahụ banyere iri anụ ahụ na ịṅụ ọbara ahụ bụ akụkọ ihe mere eme nke n’ikpeazụ na-eduga n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. “Ị bụ ihe ị na-eri,” dịka e si gosi ya site n’aka Daniel na ndị atọ ahụ dị nsọpụrụ n’isi nke mbụ; ma n’ime Jọn isi nke isii, ndị họọrọ iri anụ ahụ nke Kraịst na ịṅụ ọbara Ya ghọrọ onyinyo nke ihe ha riri. Ha ghọrọ onyinyo nke Kraịst, ebe òtù nke ọzọ nke laghachiri azụ ma ghara ịga ọzọ na Kraịst gosipụtara onyinyo nke anụ ọhịa ahụ. Otu òtù bụ onyinyo nke Onye Okike, nke ọzọ bụ onyinyo nke ihe e kere eke. Jọn isi nke isii na-agbakwụnye ihe “Galili” pụtara na Septemba 11, 2001, n’ihi na ihe ọ pụtara bụ “nko,” si otu a kpọọ akara ebe mgbanwe maka ndị na-eso ụzọ ahụ. Hà ga-atụgharị gaa n’eri nri nke eluigwe ma ọ bụ n’eri nri nke Babilọn? Ọ bụ n’oge mgbanwe amụma ka Kraịst na-egosipụta ìhè maka oge na-eso ya, dịka e si nọchite ya anya site n’ịrịda Ya n’afọ 2001, mgbe e mere ka ụwa mụta ìhè site n’ebube Ya.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“E nwere ihe ọmụmụ a ga-amụta site n’akụkọ ihe mere eme nke oge gara aga; ma a na-adọ uche n’ihe ndị a, ka mmadụ nile wee ghọta na Chineke na-arụ ọrụ ugbu a n’otu ụzọ ahụ O si arụ ọrụ mgbe niile. A na-ahụ aka Ya n’ọrụ Ya na n’etiti mba dị iche iche ugbu a, otu ahụ kpọmkwem dịka o siri dị kemgbe mbụ e kwusara ozi-ọma ahụ nye Adam n’Iden.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“E nwere oge ụfọdụ ndị bụ ebe mgbanwe dị mkpa n’akụkọ ihe mere eme nke mba dị iche iche na nke nzukọ Kraịst. N’ime nduzi Chineke, mgbe nsogbu ndị a dị iche iche ruru, a na-enye ìhè kwesịrị oge ahụ. Ọ bụrụ na a nabata ya, e nwere ọganihu ime mmụọ; ma ọ bụrụ na a jụ ya, ọdịda ime mmụọ na mbibi dịka ụgbọ mmiri dara na-eso. Onyenwe anyị emeghewo n’Okwu Ya ọrụ agha nke oziọma dịka e si arụ ya n’oge gara aga, nakwa dịka a ga-esi arụ ya n’ọdịnihu, ọbụna ruo n’agha ikpeazụ ahụ, mgbe ndị nnọchi anya Setan ga-eme ngagharị ikpeazụ ha dị ịtụnanya.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Chineke na-arụ ọrụ mgbe nile n’otu ahịrị ndị ahụ nke akụkọ ihe mere eme gara aga, Ọ dịghịkwa agbanwe agbanwe. E nwere “oge ntụgharị” (Galili), nke bụ “oge nsogbu,” ma n’oge “oge ntụgharị” ndị ahụ ka “a na-enye ìhè maka oge ahụ.” E nyere ìhè maka oge akara nke narị puku mmadụ otu narị na iri anọ na anọ ahụ n’oge nsogbu ahụ nke malitere na Septemba 11, 2001. Ọ bụrụ na “anabata ìhè ahụ, e nwere ọganihu ime mmụọ; ọ bụrụ na ajụ ya, ndalata ime mmụọ na mbibi ụgbọ mmiri na-esote.” Ìhè ahụ na-amịpụta klaasị abụọ nke ndị na-efe ofufe. Ìhè nke na-esote oge ntụgharị ahụ na-anọchi anya ozi ahụ nke na-amịpụta klaasị abụọ nke ndị na-efe ofufe.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Daniel isi nke abụọ na-egosi ule nke abụọ, ule nke na-esochi ule banyere nri dị n’isi nke mbụ. N’amaokwu nke mbụ nke isi nke mbụ nke Daniel, e meriela Juda n’aka Nebukadneza, onye mesịrị bụrụ alaeze mbụ nke amụma Akwụkwọ Nsọ. Ọ bụ oge mgbanwe n’akụkọ ihe mere eme nke mba dị iche iche nakwa nke chọọchị, ọ bụ nnukwu nsogbu, ma e nyere ìhè nke ule banyere nri n’oge ahụ. Daniel na ndị ikom atọ ahụ a ma ama meriri ule ahụ, ma n’isi nke abụọ, ha ọzọ nọchiri anya ndị meriri ule nke abụọ. Ule nke abụọ bụ ule gbasara ihe nzuzo nke mmadụ ọbụla na-amaghị, ọbụna Nebukadneza n’onwe ya amaghị ya.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Ihe nnọchianya nke ule ahụ bụ oyiyi nke nrọ Nebukadneza. Ọ bụ ule nke ndụ na ọnwụ gbasara otu oyiyi nke ọ dịghị onye maara. Oyiyi ahụ kpọrọ aha alaeze ndị amụma Akwụkwọ Nsọ, ma n’isi nke asaa na nke asatọ nke Daniel, a na-anọchi anya otu alaeze ndị ahụ nke Daniel isi nke abụọ dịka anụ ọhịa. Ule Nebukadneza bụ ule nke “oyiyi nke anụ ọhịa”, nke, n’ụbọchị ikpeazụ, na-eme n’oge a na-eme akara nke otu narị puku iri anọ na anọ ahụ.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

N’ụbọchị ikpeazụ, ịkpụpụta onyinyo nke anụ-ọhịa ahụ bụ nnukwu ule nye ndị Chineke, ndị Daniel na ụmụokorobịa atọ ahụ na-anọchi anya ha. Ọ bụ ule ha ga-agafe tupu a kaa ha akara, ya mere ọ bụ ozi nke ịka akara na nnwale nke ma ọ na-emepụta otu òtù na-anata akara nke Chineke ma na-egosipụta onyinyo nke Chineke, ma ọ bụ otu òtù na-anata akara nke anụ-ọhịa ahụ, ya mere na-egosipụta onyinyo nke anụ-ọhịa ahụ. N’isi nke abụọ nke Daniel, e mechiri ozi banyere onyinyo nke anụ-ọhịa ahụ akara ruo n’akụkọ ihe mere eme ahụ mgbe ọ ghọrọ ajụjụ nke ndụ na ọnwụ. Ndị Millerite ghọtara onyinyo Nebukadneza nke ọma, ma n’akụkọ ihe mere eme nke ịka akara, a na-ekpughe eziokwu zoro ezo nke jikọtara ya na onyinyo Nebukadneza, ma ọ bụ naanị nye ndị ahụ nabatara ozi ahụ a ga-eri mgbe oge ntụgharị ahụ bịarutere.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Nri ahụ bụ ozi mmiri ozuzo ikpeazụ nke malitere mgbe mmụọ ozi nke Mkpughe iri na asatọ si n’eluigwe rịdata, ma ozi mmiri ozuzo ikpeazụ bụ usoro nke ahịrị n’elu ahịrị. E wezụga iri eziokwu ahụ, a pụghị ịhụ ozi nzuzo nke ịkpụpụta oyiyi anụ ọhịa ahụ.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

E gosiri Ellen White “n’ụzọ doro anya, na a ga-akpụ onyinyo nke anụ ọhịa ahụ tupu oge amara emechie.” Ozi nke ịkpụ onyinyo nke anụ ọhịa ahụ n’ime Daniel abụọ na-anọchi anya ịkpụ onyinyo a nke a ga-ahụ naanị n’akụkọ ihe mere eme nke sochiri “ebe ntụgharị ahụ,” mgbe ahụ ka a ga-enye ìhè ahụ. Ihe a ghọtara ugbu a banyere onyinyo Nebukadneza bụ na ọ bụghị nanị na ọ kọwara alaeze anọ mbụ nke amụma Akwụkwọ Nsọ, kama o kọwara alaeze asatọ niile, ma nghọta ahụ na-emepụta nhazi ọhụrụ nke onyinyo-anụ ọhịa ahụ.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Eziokwu ahụ na-egosi na anụ ọhịa nke asatọ sitere n’ime asaa ahụ, ọ na-akọwakwa ọzọ na United States, nke mbụ na-akpụ onyinyo nke anụ ọhịa ahụ, ma emesịa amanye ụwa nile ka o mee otu ihe ahụ, ga-enwe àgwà amụma nke anụ ọhịa ahụ nke ọ na-akpụ onyinyo ya. Onyonyo ahụ gụnyere na ọ bụ nke asatọ, nke sitere n’ime asaa ahụ, ma n’akụkọ ihe mere eme nke olu atọ nke Kraịst, ọ na-akara akara oge ntụgharị nke Septemba 11, 2001, olu nke 2023 na-akpọ ọkpụkpụ ndị nwụrụ anwụ, ndị kpọrọ nkụ, nke ndị àmà abụọ ka ha guzoro n’ukwu ha, na olu nke ọkpụkpọ ọpụpụ na Babịlọn.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Olu nke 2023 bụ olu ahụ nke na-achọpụta ihe nzuzo nke oyiyi Nebukadneza na oge ọ na-ekwu okwu.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

Septemba 11, 2001 na-anọchi anya oge ahụ nke malitere n’ebe ahụ, ma kwụsị na Julaị 18, 2020. Oge nke olu nke abụọ sitere n’isi nke iri na otu na-anọchi anya oge site na Julaị 18, 2020, ruo n’olu nke atọ n’oge iwu ụbọchị Sọnde na-abịa ngwa ngwa. Oge nke abụọ nke malitere na Julaị 18, 2020, gụnyere akara ụzọ nke Nọvemba 3, 2020, na akara ụzọ nke Jenụwarị 6, 2021, mgbe ndị ahụ gburu ndị akaebe abụọ ahụ malitere ịṅụrị ọṅụ ma zipụ onyinye, ma ọ gụnyekwara Julaị, 2023, mgbe olu nke nọ n’ọzara malitere ịkpọsa ịdọ aka ná ntị nke opi nke asaa.

We will continue this study in the next article.

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

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

“N’akụkụ mmiri nke Kebar, Ịzikiel hụrụ oke ifufe nke yiri ka ọ na-abịa site n’ugwu, ‘nnukwu igwe ojii, na ọkụ na-apịakọta onwe ya, ìhè nwekwara ya gburugburu, sitekwa n’etiti ya pụta ihe dịka agba amba.’ Ọtụtụ wheel, ndị na-abanye ibe ha n’ime ibe ha, ka ihe anọ dị ndụ na-eme ka ha na-agagharị. Nke dị elu karịa ihe ndị a niile ‘bụ ọdịdị nke ocheeze, dịka ọdịdị nkume safaya: n’elu ọdịdị nke ocheeze ahụ dịkwa ọdịdị dịka oyiyi nke mmadụ n’elu ya.’ ‘Ndị cherubim wee gosikwa ọdịdị aka mmadụ n’okpuru nku ha.’ Ịzikiel 1:4, 26; 10:8. Nhazi wheel ndị ahụ dị mgbagwoju anya nke ukwuu nke na, n’ile ha anya mbụ, ha yiri ka ha nọ n’ọgbaaghara; ma ha na-agagharị n’ụdị nkwekọ zuru oke. Ndị nke eluigwe, ndị aka ahụ dị n’okpuru nku ndị cherubim na-akwado ma na-eduzi, na-akpali wheel ndị a; n’elu ha, n’elu ocheeze safaya ahụ, Onye Ebighị Ebi nọ; ma gburugburu ocheeze ahụ, egwurugwu ahụ, ihe nnọchianya nke ebere Chineke.”

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Dịka mgbagwoju anya ndị yiri wiil dị n’okpuru nduzi nke aka ahụ dị n’okpuru nku nke ndị cherubim, otu a ka egwuregwu mgbagwoju anya nke ihe omume mmadụ dị n’okpuru ọchịchị nke Chineke. N’etiti ọgụ na ọgba aghara nke mba dị iche iche, Onye ahụ nke nọ ọdụ n’elu ndị cherubim ka na-eduzi ihe omume nke ụwa.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Akụkọ ihe mere eme nke mba ndị, nke, otu n’otu, jidere oge na ọnọdụ e kenyere ha, na-agba àmà n’amaghị ama nye eziokwu ahụ nke ha onwe ha amaghị ihe ọ pụtara, na-agwa anyị okwu. Nye mba ọ bụla na nye onye ọbụla nke taa, Chineke ekeworị ọnọdụ n’ime nnukwu atụmatụ Ya. Taa, a na-eji ihe-ọgụgụ-ụdọ nke dị n’aka Onye ahụ na-adịghị emehie eme tụọ mmadụ na mba dị iche iche. Ha niile na-ekpebi ọdịnihu ha site n’nhọpụta nke aka ha, Chineke onwe Ya na-achịkwa ihe niile ka e wee mezuo nzube Ya.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

“Akụkọ ihe mere eme nke nnukwu M BU ONYE M BU depụtara n’Okwu Ya, na-ejikọta njikọ n’azụ njikọ n’usoro amụma, site na mgbe ebighị ebi gara aga ruo na mgbe ebighị ebi nke ga-abịa, na-agwa anyị ebe anyị nọ taa n’usoro ngafe nke oge niile, na ihe a pụrụ ịtụ anya ya n’oge na-abịa. Ihe niile amụma buru n’amụma na ọ ga-emezu, ruo n’oge ugbu a, ka a chọpụtala n’akwụkwọ ibe nke akụkọ ihe mere eme, anyị nwekwara ike ijide n’aka na ihe niile ka ga-abịa ga-emezu n’usoro ya.” Education, 177, 178.