Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.

A kọwara Daniel n’isi nke iri dịka e si n’ụbọchị iru uju kpọlite ya site n’usoro nzọụkwụ atọ nke oziọma ebighị ebi. Mgbe ahụ, Gebriel nyere Daniel akụkọ amụma nke isi nke iri na otu, si otú a na-akọwapụta akụkọ ihe mere eme nke ìhè nke nnukwu Osimiri Hiddekel.

“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

“Ọ dị mkpa ka e nwee ọmụmụ nke Okwu Chineke nke dị nnọọ miri emi karị. Karịsịa, a ga-enye Daniel na Mkpughe nlebara anya dịka a na-enwetụbeghị mbụ n’akụkọ ihe mere eme nke ọrụ anyị. Anyị nwere ike inwe obere ihe anyị ga-ekwu n’ụfọdụ akụkụ banyere ike ndị Rom na ọkwa papacy, ma anyị kwesịrị ịkpọ uche gaa n’ihe ndị amụma na ndịozi dere n’okpuru mmụọ nsọ nke Mmụọ nke Chineke. Mmụọ Nsọ ahaziela ihe n’ụzọ dị otu a, ma n’inye amụma ahụ ma n’ihe omume ndị e gosiri, iji kuziere na a ga-eme ka onyeọrụ mmadụ ghara ịdị n’ihu anya, zoo n’ime Kraịst, nakwa na Onyenwe Chineke nke eluigwe na iwu Ya ka a ga-ebuli elu.

“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

“Gụọ akwụkwọ Daniel. Kpọghachite, n’otu isi n’otu isi, akụkọ ihe mere eme nke alaeze ndị e gosipụtara n’ime ya. Lee ndị ọchịchị mba, kansụl, ndị agha dị ike, hụkwa otú Chineke siri rụọ ọrụ iji wedata mpako nke mmadụ, ma tụba ebube mmadụ n’ájá. Ọ bụ naanị Chineke ka e ji gosi dịka Onye dị ukwuu. N’ọhụ nke onye amụma, a hụrụ Ya ka Ọ na-akwatu otu onye ọchịchị dị ike ma na-ebuli onye ọzọ elu. A na-ekpughe Ya dịka Eze nke eluigwe na ụwa niile, Onye na-achọ ịtọlite alaeze Ya ebighị ebi—Onye Ochie nke ụbọchị, Chineke dị ndụ, Isi iyi nke amamihe niile, Onye Ọchịchị nke oge a, Onye na-ekpughe ọdịnihu. Gụọ ma ghọta otú mmadụ si bụrụ ogbenye, otú ọ si dị mfe ịdà, otú ndụ ya si dị mkpụmkpụ, otú o si emehie, otú o si bụrụ onye ikpe mara, n’ịbulite mkpụrụ obi ya n’ebe ihe efu dị.”

“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

“Mụọ Nsọ site n’ọnụ Aịzaịa na-atụ aka anyị n’ebe Chineke nọ, bụ Chineke dị ndụ, dị ka isi ihe a ga-elekwasị anya na ya—n’ebe Chineke nọ dịka e kpughepụtara Ya n’ime Kraịst. ‘N’ihi na amụrụ anyị nwatakịrị, e nyekwara anyị nwa nwoke: ọchịchị ga-adịkwa n’ubu Ya: a ga-akpọkwa aha Ya Onye Dị Ebube, Onye Ndụmọdụ, Chineke Dị Ike, Nna Ebighị Ebi, Onye-isi Udo’ [Aịzaịa 9:6].”

“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.” Manuscript Releases, volume 16, 333, 334.

“Ìhè ahụ Daniel natara ozugbo n’aka Chineke e nyere ya pụrụ iche maka ụbọchị ikpeazụ ndị a. Ọhụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri nke Shaina, nọ ugbu a n’usoro mmezu ha, ma ihe omume niile e buru amụma banyere ha ga-emezu n’oge na-adịghị anya.” Manuscript Releases, volume 16, 333, 334.

The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.

Mmụọ Nsọ “si otú a hazie ihe” n’inye amụma ahụ “na ihe omume” nke ọhụụ ikpeazụ Daniel nke na isi mbụ (iri), na-anọchi anya ahụmahụ nke ndị Chineke n’ụbọchị ikpeazụ, dịka isi ikpeazụ (iri na abụọ) na-eme kwa. Nhazi nke isi atọ ahụ mejupụtara ìhè nke Osimiri Hiddekel, nke “enyere pụrụ iche maka ụbọchị ikpeazụ ndị a,” ka e mere ka o buru nkọwa nzọụkwụ atọ nke “eziokwu.” N’ime nke mbụ ikwekọ n’azụ ikpeazụ, ebe nke dị n’etiti na-anọchi anya nnupụisi, anyị nwere ọ bụghị naanị usoro nke okwu Hibru ahụ bụ “eziokwu,” nke e si n’akwụkwọ ozi mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru kee ya, kama anyị na-ahụkwa akara aka nke Alfa na Omega.

Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.

Daniel isi nke iri na-egosi puku mmadụ otu narị na iri anọ na anọ ndị ahụ, ndị na-aghọta ma ọhụụ “chazon” nke afọ puku abụọ na narị ise na iri abụọ, ma ọhụụ “mareh” nke afọ puku abụọ na narị atọ. Ọ bụghị naanị na ha na-aghọta ọhụụ abụọ ahụ, kama ha nwekwara ahụmịhe nke ezi omume site n’okwukwe nke ọhụụ “marah” nke bụ nke nwanyị ma bụrụkwa nke na-ebute ihe, nke “ọdịdị”, na-amịpụta.

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

“N’ihi uche na mkpụrụobi, dị ka ọ dịkwa n’ihi ahụ, ọ bụ iwu Chineke na a na-enweta ike site n’ọrụ ike. Ọ bụ mmega ahụ na-ewulite mmepe. N’ime nkwekọrịta na iwu a, Chineke enyela n’Okwu Ya ụzọ e si enweta mmepe nke uche na nke mmụọ.

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Baịbụl nwere ụkpụrụ niile mmadụ chọrọ ịghọta ka e wee mee ka o ruo eru ma maka ndụ a ma ọ bụ maka ndụ nke ga-abịa. A pụkwara ka mmadụ niile ghọta ụkpụrụ ndị a. Ọ dịghị onye ọbụla nwere mmụọ ịtụgharị uche n’ihe ọ na-akụzi ga-agụ ọbụna otu akụkụ Akwụkwọ Nsọ n’enwetaghị n’ime ya otu echiche bara uru ga-enyere ya aka. Ma ozizi kacha baa uru nke Baịbụl abụghị ihe a na-enweta site n’ịmụ ya mgbe ụfọdụ ma ọ bụ n’enweghị njikọ. E nweghị ka e si gosipụta nnukwu usoro eziokwu ya n’ụzọ nke onye na-agụ ọsọ ọsọ ma ọ bụ onye na-agụ n’enweghị nlezianya ga-achọpụta ya. Ọtụtụ n’ime akụ ya dị omimi nke ukwuu n’okpuru elu, a pụkwara inweta ha naanị site n’ịchọsi ike na nnyocha na-aga n’ihu. A ghaghị ịchọpụtasị ma chịkọtasị eziokwu ndị ahụ nke na-eme ka nnukwu izugbe ahụ zuo oke, ‘ntakịrị ebe a, ntakịrị ebe ahụ.’ Aịzaya 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Mgbe a nyochachara ha otu a ma kpọkọtakwaa ha, a ga-achọpụta na ha dabara n’otu n’otu n’ụzọ zuru oke. Oziọma ọ bụla bụ mmeju nke ndị ọzọ, amụma ọ bụla bụ nkọwa nke ọzọ, eziokwu ọ bụla bụ mmepe nke ụfọdụ eziokwu ọzọ. A na-eme ka ụdị nile nke usoro ndị Juu doo anya site n’Oziọma. Ụkpụrụ ọ bụla dị n’okwu Chineke nwere ọnọdụ ya, eziokwu omume ọ bụla nwekwara ihe ọ na-egosi. Ma usoro owuwu ahụ dum, n’echiche ya na mmezu ya, na-agba àmà banyere Onye dere ya. Ọ dịghị uche ọ bụla ma e wezụga nke Onye Enweghi Ngwụcha ga-enwe ike ichepụta ya ma ọ bụ kpụpụta ya.”

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

“N’ịchọpụta akụkụ dị iche iche ahụ na n’ịmụ mmekọrịta ha, a na-akpọ ikike kachasị elu nke uche mmadụ ka ha rụọ ọrụ nke ukwuu. Ọ dịghị onye pụrụ itinye onwe ya n’ịmụ ihe dị otú a na-enweghị ịzụlite ike nke uche.”

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Ọ bụghịkwa naanị n’ịchọpụtakwu eziokwu na ijikọta ya ka uru uche nke ọmụmụ Akwụkwọ Nsọ dị. Ọ dịkwa n’mbọ a chọrọ iji ghọta isiokwu ndị e gosipụtara. Uche nke a na-etinye naanị n’ihe nkịtị nke ndụ, na-adị ntakịrị ma na-ada mbà. Ọ bụrụ na a naghị atụ ya ọrụ mgbe ọ bụla ka o ghọta eziokwu ndị dị ebube ma dị anya n’ọbịbịa ha, n’oge na-aga ọ na-efunahụ ike ito eto. Dị ka ihe nchebe megide mmebi a, na ihe na-akpali mmepe, ọ dịghị ihe ọzọ a pụrụ iji tụnyere ọmụmụ okwu Chineke. Dị ka ụzọ ọzụzụ nke ọgụgụ isi, Akwụkwọ Nsọ bara uru karịa akwụkwọ ọ bụla ọzọ, ma ọ bụ akwụkwọ ndị ọzọ niile e jikọtara ọnụ. Ịdị ukwuu nke isiokwu ya, ịdị mfe dị nsọpụrụ nke okwu ya, ịma mma nke onyinyo ya, na-eme ka echiche dị ngwa ma na-ebuli ha elu dịka ọ dịghị ihe ọzọ pụrụ ime. Ọ dịghị ọmụmụ ọzọ pụrụ inye ike uche dị otu a dịka mbọ a na-etinye iji ghọta nnukwu eziokwu ndị dị ịtụnanya nke mkpughe. Uche nke a si otu a kpọrọ ka o metụta echiche nke Onye Enweghi Ngwụcha, apụghị izere ịgbasa ma sie ike.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Ma nke ka ukwuu bụ ike nke Akwụkwọ Nsọ n’ịzụlite ọdịdị ime mmụọ. Mmadụ, ebe e kere ya maka mmekọrịta ya na Chineke, pụrụ nanị n’ime mmekọrịta dị otú ahụ ịchọta ezi ndụ ya na uto ya. Ebe e kere ya ka ọ chọta n’ime Chineke ọṅụ ya kachasị elu, ọ pụghị ịchọta n’ihe ọ bụla ọzọ ihe ahụ nke pụrụ ime ka agụụ obi dị jụụ, nke pụrụ imeju agụụ na akpịrị ịkpọ nkụ nke mkpụrụ obi. Onye ahụ nke ji mmụọ ezi obi na nke a pụrụ ịkụziri ihe na-amụ okwu Chineke, na-achọ ịghọta eziokwu ya, a ga-eme ka o metụta Onye dere ya; ma, ma e wezụga site n’ime nhọrọ nke ya, ókè adịghị n’ihe ndị o nwere ike ịghọ.”

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

“N’ụdị edemede na isiokwu ya dị ukwuu, Akwụkwọ Nsọ nwere ihe ga-adọta uche ọbụla ma metụkwa obi ọbụla aka. N’ime ibe ya ka a na-ahụ akụkọ ihe mere eme kacha ochie; akụkọ ndụ kacha bụrụ ezi nnọchianya nke ndụ n’eziokwu; ụkpụrụ ọchịchị maka ijide steeti n’usoro, maka ịhazi ezinaụlọ—ụkpụrụ nke amamihe mmadụ enweghị mgbe o ruru hà. Ọ nwere nkà ihe ọmụma kacha omimi, uri kacha dị ụtọ ma kacha elu, kacha jupụta n’oke mmetụta ma kacha ewetakwa obi mgbawa. Ederede Akwụkwọ Nsọ, ọbụna mgbe a na-ele ha anya n’ụzọ a, karịrị nnọọ n’ọnụ ahịa ọrụ niile nke onye ode akwụkwọ mmadụ ọbụla; ma, mgbe a na-ele ha anya n’ihe gbasara njikọ ha na nnukwu echiche etiti ahụ, obosara ha na uru ha dị nnọọ enweghị ngwụcha. Mgbe a hụrụ isiokwu ọbụla n’ìhè nke echiche a, ọ na-enweta ihe ọhụụ ọ pụtara. N’eziokwu ndị e kwuru n’ụzọ kacha mfe, e zoro ụkpụrụ ndị dị elu dịka eluigwe ma na-agbakwa ebighị ebi gburugburu.”

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.

“Isiokwu etiti nke Bible, isiokwu nke ihe ọ bụla ọzọ dị n’akwụkwọ ahụ dum na-ejikọta gburugburu ya, bụ atụmatụ mgbapụta, mweghachi nke onyinyo Chineke n’ime mkpụrụobi mmadụ. Site n’egosi mbụ nke olileanya n’okwu ikpe a kpọpụtara na Iden ruo na nkwa ikpeazụ ahụ dị ebube nke Mkpughe, ‘Ha ga-ahụ ihu Ya; aha Ya ga-adịkwa n’egedege ihu ha’ (Mkpughe 22:4), isi ihe nke akwụkwọ ọ bụla na akụkụ ọ bụla nke Bible bụ mkpughe nwayọ nwayọ nke isiokwu a dị ịtụnanya,—mbuli elu nke mmadụ,—ike Chineke, ‘nke na-enye anyị mmeri site n’Onyenwe anyị Jisọs Kraịst.’ 1 Ndị Kọrint 15:57.” Education, 123–125.

In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”

N’akụkụ Akwụkwọ Nsọ e zoro aka na ya ugbu a, e gosiri na Akwụkwọ Nsọ, ma a tụlee ya site n’ụzọ ọ bụla nke edemede, dị nnọọ elu karịa ihe ọ bụla mmepụta mmadụ. Nwanyị White kwuru, “N’ime ibe ya ka a na-ahụ akụkọ ihe mere eme kachasị ochie; akụkọ ndụ nke kacha bụrụ eziokwu n’ihe banyere ndụ n’onwe ya; ụkpụrụ ọchịchị maka ijide steeti n’aka, maka ịhazi ezi-na-ụlọ—ụkpụrụ ndị amamihe mmadụ emebeghị ka ha hà. O nwere nkà ihe ọmụma kasị mie emi, uri kasị dị ụtọ na nke kasị dị ebube, nke kasị jupụta n’oke mmetụ obi na nke kasị akpali ebere,” nakwa na “ọ dịghị uche ọ bụla ma e wezụga nke Onye Enweghi Ngwụcha pụrụ ichepụta ma ọ bụ kpụpụta nhazi dị otu a.”

All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.

Akwụkwọ Nsọ karịrị iwu nile a na-anabata n’etiti mmadụ nke na-akọwapụta ụkpụrụ na-enye akwụkwọ usoro ya. Ụkpụrụ ndị a na-ewebata n’ụlọ akwụkwọ mahadum nke mmadụ, ndị na-egosi ọdịiche dị n’etiti akwụkwọ nkịtị ma ọ bụ nke dị ala, ruo n’ọrụ ndị kasị bụrụ ọkaibe n’akwụkwọ mmadụ, Akwụkwọ Nsọ karịrị ha niile. N’uche nke a, ọ dị mkpa ịghọta na njedebe kasị elu ahụ, nnukwu mmechi nke àmà amụma nke Akwụkwọ Nsọ dum, ka a na-anọchi anya ya n’ọhụ ikpeazụ Daniel. Ọ bụ nkume-isi nke àmà amụma ahụ, ọ dịghịkwa njedebe kasị elu n’akwụkwọ mmadụ nke na-eru nso n’àmà nke Daniel isi nke iri na otu, malite n’amaokwu nke mbụ, na-aga n’ihu ruo n’isi nke iri na abụọ amaokwu nke anọ.

In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.

N’akwụkwọ Mkpughe, akwụkwọ nile nke Akwụkwọ Nsọ na-ezukọta ma na-eru ọgwụgwụ ha, ma n’ime mkpughe ahụ, a na-ebulikwa otu ahịrị amụma ahụ dị ka e mere n’akwụkwọ Daniel, ma n’ihe gbasara mmekọrịta ha n’etiti onwe-ha, akwụkwọ Daniel bụ mmalite ikwu ya, ebe Mkpughe bụ njedebe ya. Ihe nile dị n’ime ikwu mbụ ahụ, ihe nile dịkwa n’akwụkwọ Daniel, ma njedebe kachasị elu nke akwụkwọ ahụ bụ ọhụụ e nyere n’akụkụ Osimiri Hiddekel. Njedebe kachasị elu nke ihe omume ndị e gosipụtara n’ime ọhụụ ahụ na-amalite n’amaokwu nke iri anọ, ma na-aga n’ihu ruo mgbe a kụchie akwụkwọ ahụ n’amaokwu nke anọ nke isi nke iri na abụọ. Amaokwu ndị ahụ na-anọchi anya nnukwu njedebe ikpeazụ nke eziokwu amụma niile e kwuworo ma ọ bụ dekọọla site n’ọnụ ndị nsọ nke oge ochie, gụnyere Sister White.

What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.

Ihe na-eduga n’ọgwụgwụ okwu ahụ n’isi nke iri na otu bụ akụkọ ndị dị n’ime isi ahụ nke na-enye ndịàmà maka nghọta ziri ezi nke amaokwu isii ikpeazụ nke isi nke iri na otu, ebe ndị iro atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ ugbu a na-eduga ụwa n’iru nsochi nke mmechi oge nnwale mmadụ. Nwanyị White na-akọwapụta ozugbo ụkpụrụ ime a.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

“Anyi enweghị oge anyị ga-efunahụ. Oge nsogbu dị n’ihu anyị. E ji mmụọ agha kpalite ụwa. N’oge na-adịghị anya, ihe omume ndị a kpọrọ banyere ha n’amụma ga-emezu. Amụma dị n’isi nke iri na otu nke Daniel fọrọ nke nta ka o ruo mmezu ya zuru ezu. Ọtụtụ n’ime akụkọ ihe mere eme nke mere n’ime mmezu nke amụma a ga-emegharị ọzọ. N’amaokwu nke iri atọ, a na-ekwu maka otu ike nke ‘ga-enwe mwute, laghachi, ma nwee iwe megide ọgbụgba ndụ nsọ ahụ: otu a ka ọ ga-eme; ọ ga-alaghachikwa, nwee nghọta na ndị na-ahapụ ọgbụgba ndụ nsọ ahụ. Agha ga-eguzo n’akụkụ ya, ha ga-emetọ ebe nsọ nke ike, wepụ àjà kwa ụbọchị, tinyekwa ihe arụ nke na-eweta mbibi. Ndị na-eme ajọ omume megide ọgbụgba ndụ ahụ ka ọ ga-eji okwu ire ụtọ mebie: ma ndị maara Chineke ha ga-adị ike, ha ga-emekwa nnukwu ọrụ. Ndị nwere nghọta n’etiti ndị mmadụ ga-akụziri ọtụtụ mmadụ: ma ha ga-ada site n’mma agha, na site n’ọkụ, na site n’agha-mkpọrọ, na site n’inara ihe n’agha, ọtụtụ ụbọchị. Ma mgbe ha ga-ada, a ga-eji obere enyemaka nyere ha aka: ma ọtụtụ ga-arapara n’ahụ ha site n’okwu ire ụtọ. Ụfọdụ n’ime ndị nwere nghọta ga-ada, iji nwalee ha, na iji sachapụ ha, na ime ka ha dị ọcha, ruo oge ọgwụgwụ: n’ihi na ọ ka bụ maka oge e kenyere. Eze ahụ ga-eme dịka ọchịchọ ya si dị; ọ ga-ebulikwa onwe ya elu, mee onwe ya nnukwu karịa chi ọbụla, ọ ga-ekwukwa ihe dị ịtụnanya megide Chineke nke chi niile, ọ ga-enwekwa ihe ịga nke ọma ruo mgbe iwe ahụ ga-emezu: n’ihi na ihe e kpebiri ga-eme.’ Daniel 11:30–36.”

“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

“A ga-enwe ihe omume ndị yiri nke e kọwara n’okwu ndị a. Anyị na-ahụ ihe àmà na-egosi na Setan na-enweta ngwa ngwa ọchịchị n’elu uche ụmụ mmadụ ndị na-enweghị egwu Chineke n’ihu ha. Ka mmadụ nile gụọ ma ghọta amụma ndị dị n’akwụkwọ a, n’ihi na anyị na-abanye ugbu a n’oge nsogbu ahụ e kwuru maka ya:”

“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

“‘N’oge ahụ ka Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzo n’ihu maka ụmụ nke ndị gị: ma a ga-enwe oge nhụjuanya, nke na-adịtụbeghị kemgbe e nwere mba ruo n’oge ahụ kpọmkwem: ma n’oge ahụ ka a ga-anapụta ndị gị, onye ọ bụla a ga-achọta na e dere aha ya n’akwụkwọ ahụ. Ma ọtụtụ n’ime ndị na-ehi ụra n’ájá nke ụwa ga-eteta, ụfọdụ gaa ná ndụ ebighị ebi, ụfọdụkwa gaa n’ihere na nlelị ebighị ebi. Ma ndị maara ihe ga-enwu dị ka ìhè nke mbara igwe; ndị na-edukwa ọtụtụ mmadụ n’ezi omume ga-adịkwa ka kpakpando ruo mgbe ebighị ebi. Ma gị onwe gị, Daniel, mechie okwu ndị a, ma kaa akara n’akwụkwọ ahụ ruo n’oge ọgwụgwụ: ọtụtụ ga na-agbagharị ebe a na ebe ahụ, a ga-amụbakwa ihe ọmụma.’ Daniel 12:1–4.” Manuscript Releases, nọmba 13, 394.

In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.

N’akụkụ edemede a, Nwanneanyị White buru ụzọ kpọtụrụ Daniel isi nke iri na otu, ma mesịa kọwaa ụkpụrụ ahụ bụ na “a ga-emegharịkwa ọtụtụ n’ime akụkọ ihe mere eme nke mezuru n’ime mmezu amụma a.” Mgbe ahụ, o kpọmkwem kọrọ amaokwu nke iri atọ ruo iri atọ na isii ma soro ya kwuo na, “ihe omume ndị yiri ndị a kọwara n’okwu ndị a ga-eme.” Mgbe o gosịrị amaokwu nke iri atọ ruo iri atọ na isii, ma kwuo na ihe omume ndị yiri amaokwu ndị ahụ ga-eme, o mesịa kpọtụrụ mmechi oge amara, mgbe Maikel ga-ebili n’amaokwu nke mbụ nke isi nke iri na abụọ. N’ime ime nke a, ọ na-ekewapụ amaokwu asaa ndị ahụ, ma na-edobe ha n’ime akụkọ ihe mere eme nke na-ebute ozugbo tupu Maikel ebili.

More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.

Karịa otu ugboro ka anyị ekwuola banyere akụkọ ihe mere eme nke amaokwu iri atọ ruo iri atọ na isii, na otu ha si yitụ amaokwu iri anọ ruo iri anọ na ise nke Daniel iri na otu, ma ugbu a anyị ga-amalite ilebara oge ndị ọzọ nke akụkọ ihe mere eme amụma dị na isi nke iri na otu anya, nke e kwughachiri n’ime amaokwu isii ikpeazụ ahụ. Otú ọ dị, tupu anyị eme nke a, anyị ga-egosipụtakwa ọzọ nchịkọta dị mkpirikpi banyere myirịta dị n’etiti amaokwu iri atọ ruo iri atọ na isii na amaokwu iri anọ ruo iri anọ na ise.

Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.

Amaokwu nke iri atọ na-egosi mgbanwe site na Rom ndị ọgọ mmụọ ruo na Rom nke ndị paapụ. A na-atụle akụkọ mgbanwe ahụ n’ime amaokwu amụma dị iche iche nke na-akọwa ụbọchị dịka afọ 330, 508, 533 na 538. E nwere ihe ịrịba ama amụma ndị ọzọ n’ime mgbanwe ahụ site n’alaeze nke anọ ruo n’alaeze nke ise nke amụma Akwụkwọ Nsọ, ma n’amaokwu nke iri atọ na otu, Rom ndị ọgọ mmụọ na-ebili n’ọnọdụ paapụ, dịka e si nọchite ya anya site na Clovis n’afọ 496. Ike ndị ọgọ mmụọ ahụ, nke Clovis nọchiri anya ha na mbido n’amaokwu ahụ, na-arụzu ọrụ nke iwepụ mgbochi ọ bụla nke ndị ọgọ mmụọ (ihe a na-eme kwa ụbọchị) megide ibili nke paapụ ruo n’afọ 508. Agha nke oge ndị ahụ na-eweta mbibi megide Obodo Rom n’ime akụkọ ahụ, dịka e si nọchite ya anya site na “ebe nsọ nke ike”, ma ruo n’afọ 538, ike ndị ọgọ mmụọ na-etinye paapụ n’ocheeze nke ụwa, ma ọ bụrụzie na ọ na-enye iwu ụbọchị Sọnde n’Ọgbakọ Orleans.

Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.

Amaokwu nke iri atọ na abụọ ruo nke iri atọ na isii na-akọwa agha igbu mmadụ nke ọchịchị popu wetara mgbe ahụ megide ndị ikwesị ntụkwasị obi nke Chineke n’ime afọ puku otu narị abụọ na iri isii nke Oge Ọchịchịrị. N’ikpeazụ, ọchịchị popu rutere ọgwụgwụ ya n’amaokwu nke iri atọ na isii. N’amaokwu nke iri anọ, Reagan guzobere njikọ nzuzo ya na onye ahụ megidere Kraịst, na-akara oge e wepụrụla nguzogide nke Protestantizim, dị ka afọ 508 na-anọchi anya ya. Nnyefe ego na ike agha Reagan e gosipụtaworị n’onyinyo site na “ogwe agha” ahụ guzoro n’aka ọchịchị popu na 496. Mbibi nke ebe nsọ nke ike Rom ndị ọgọ mmụọ, nke obodo Rom na-anọchi anya ya, na-anọchi anya mbibi nke Iwu Nsọ United States n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, n’ihi na Iwu Nsọ ahụ bụ ebe nsọ nke ike nke United States. N’iwu Sọnde ahụ, a ga-etinye ọchịchị popu ọzọ n’ocheeze nke ụwa, dị ka afọ 538 na-anọchi anya ya.

Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.

Mgbe ahụ ka oge ikpeazụ nke mkpagbu igbu mmadụ nke ndị popu ga-amalite, nke a ga-ebuso ndị Chineke kwesịrị ntụkwasị obi agha, dịka o mere n’Ọgbọ Ọchịchịrị site na 538 ruo 1798. Nke a ga-eduga n’imechi oge nnwale mmadụ, mgbe Maịkel ga-ebili, dị ka 1798 nọchiri anya ya, mgbe ọchịchị popu ahụ, nke nwere ọganihu ruo otu puku afọ abụọ narị isii, natara iwe nke ọnya ahụ na-egbu egbu.

We will continue this study in the next article.

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

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“N’otu oge, mgbe m nọ n’Obodo New York, a kpọrọ m n’oge abalị ka m hụ ụlọ ndị na-ebili, elu n’elu, ruo n’eluigwe. E kwere nkwa na ụlọ ndị a agaghị ere ọkụ, e wukwara ha ka ha nye ndị nwe ha na ndị wuru ha otuto. Elu karịa ka ha na-ebili, ma na-arịkwa elu karị, e ji ihe ndị kachasị ọnụ ahịa wuo ha. Ndị ụlọ ndị a bụ nke ha adịghị ajụ onwe ha, sị: ‘Olee otú anyị ga-esi kasị mma nye Chineke otuto?’ Onyenwe anyị anọghị n’echiche ha.”

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

“Echere m: ‘Ọ dị m mma na ndị na-etinye akụ ha otu a ga-ahụ ụzọ ha dịka Chineke si ahụ ya! Ha na-akwakọba ụlọ ndị mara mma nke ukwuu, ma lee otú atụmatụ na nchepụta ha si bụrụ nzuzu n’anya Onye na-achị eluigwe na ala. Ha adịghị eji ike nile nke obi na uche ha amụ otú ha ga-esi enye Chineke otuto. Ha efuola n’anya nke a, bụ ọrụ mbụ nke mmadụ.’”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

“Ka a na-ewu ụlọ ndị a dị elu, ndị nwe ha ji nganga jupụtara n’uche na-aṅụrị ọṅụ na ha nwere ego ha ga-eji mejuo ọchịchọ onwe ha ma kpalite anyaụfụ n’ime ndị agbata obi ha. E nwetara nnukwu akụkụ nke ego ahụ ha tinyere otu a site n’ịnapụ mmadụ ihe n’ike, site n’ịpịa ndị ogbenye n’ala. Ha chefuru na n’eluigwe a na-edobe akwụkwọ ndekọ nke azụmahịa ọ bụla; azụmahịa ọ bụla na-ezighị ezi, omume aghụghọ ọ bụla, e dekọrọ ya n’ebe ahụ. Oge na-abịa mgbe, n’ime aghụghọ na mpako ha, mmadụ ga-eru ókè nke Onyenwe anyị agaghị ekwe ka ha gafee, ha ga-amụtakwa na ndidi Jehova nwere ókè.”

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Ihe onyonyo nke soro nke a gafere n’ihu m bụ mkpu ọkụ. Ndị mmadụ lere ụlọ ndị dị elu ma e chere na ha anaghị ere ọkụ anya, wee sị: ‘Ha nọ n’udo zuru oke.’ Ma ụlọ ndị a kpọrọ ọkụ, dị ka a ga-asị na e ji pịchị rụọ ha. Ụgbọ mmiri mgbanyụ ọkụ enweghị ike ime ihe ọ bụla iji kwụsị mbibi ahụ. Ndị ọrụ mgbanyụ ọkụ enweghị ike iji ụgbọ ndị ahụ rụọ ọrụ.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“A kụziri m na mgbe oge Onyenwe anyị ruru, ọ bụrụ na mgbanwe ọbụla emebeghị n’obi ụmụ mmadụ ndị nganga na ndị ọchịchọ otuto, mmadụ ga-achọpụta na aka ahụ nke siri ike ịzọpụta ga-adịkwa ike ibibi. Ọ dịghị ike ọ bụla nke ụwa pụrụ igbochi aka Chineke. Ọ dịghị ihe owuwu ọbụla a pụrụ iji wuo ụlọ nke ga-echebe ha pụọ n’mbibi mgbe oge Chineke họpụtara ruru iji zitere mmadụ ntaramahụhụ n’ihi nlelị ha mere iwu Ya na n’ihi ọchịchọ onwe ha.”

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Ọ dịghị ọtụtụ, ọbụna n’etiti ndị nkuzi na ndị ndọrọ ndọrọ ọchịchị, na-aghọta ihe ndị na-akpata ọnọdụ ọha mmadụ dị ugbu a n’okpuru ya. Ndị jidere igwe ọchịchị n’aka enweghị ike idozi nsogbu nke nrụrụ omume, ịda ogbenye, ogbenye enweghị enyemaka, na mpụ na-abawanye ụba. Ha na-agbasi mbọ ike n’efu iji tinye arụmọrụ azụmahịa n’ụzọ ga-adịkwu nchebe. Ọ bụrụ na mmadụ ga-elebara nkuzi nke okwu Chineke anya karịa, ha ga-achọta ihe ngwọta nke nsogbu ndị na-agbagwoju ha anya.

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

“Akwụkwọ Nsọ na-akọwa ọnọdụ ụwa ga-adị tupu ọbịbịa nke ugboro abụọ nke Kraịst. Banyere ndị mmadụ ndị na-eji izu ohi na ịnapụ n’ike na-akpakọba nnukwu akụ, e dere, sị: ‘Unu akwakọbawo akụ maka ụbọchị ikpeazụ. Lee, ụgwọ ọrụ nke ndị ọrụ ubi ahụ kụrụ ubi unu, nke unu ji aghụghọ jide ha azụ, na-eti mkpu: mkpu nke ndị ahụ kụrụ ihe ubi abawokwa n’ntị nke Onyenwe anyị nke Sabaoth. Unu ebiwo ndụ ụtọ n’ụwa, bụrụkwa ndị na-eme ihe n’ụzọ nlelị; unu azụlitela obi unu, dịka n’ụbọchị mgbukpọ. Unu emewo ka e maa onye ezi omume ikpe ma gbuo ya; ọ dịghịkwa emegide unu.’ James 5:3–6.”

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Ma ònye na-agụ ịdọ aka ná ntị ndị ahụ nke ihe ịrịba ama nke oge a na-emezu ngwa ngwa na-enye? Olee mmetụta ọ na-emetụta ndị nke ụwa? Gịnị mgbanwe a na-ahụ n’omume ha? Ọ dịghị karịa nke a hụrụ n’omume ndị bi n’ụwa nke Noa. N’ịbanye kpamkpam n’ahịa ụwa na ihe ụtọ ya, ndị bi tupu iju mmiri ahụ ‘amaghị ruo mgbe Iju Mmiri ahụ bịara, were ha niile laa.’ Matiu 24:39. Ha natara ịdọ aka ná ntị e si n’eluigwe zitere, ma ha jụrụ ige ntị. Ma taa, ụwa, n’ịghara ilebara olu ịdọ aka ná ntị nke Chineke anya kpamkpam, na-agba ọsọ ọsọ gaa n’ọla n’iyi ebighị ebi.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.

“A kpalitela ụwa mmụọ agha. Amụma nke isi nke iri na otu nke Daniel fọrọ nke nta ka ọ ruo mmezu ya zuru ezu. N’oge na-adịghị anya ihe omume nke nsogbu e kwuru banyere ya n’amụma ga-eme.” Testimonies, volume 9, 12–14.