We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Anyị kwụsịrị isiokwu ikpeazụ site n’ịtụle amụma Abram na Pọl n’ụzọ a na-emechabeghị emecha, nke, ahịrị n’elu ahịrị, na-emepụta oge nke afọ 430, nke mejupụtara afọ 30 ndị a na-esote afọ 400. Echere m na e nwere ụfọdụ n’ebe ahụ n’ala nkà mmụta okpukpe ndị pụrụ ịhụ afọ 30 ahụ dịka oge na-esochi afọ 400, ma mgbe a na-ekwu okwu banyere ya n’ozuzu, a na-etinye afọ iri atọ ahụ ná mmalite nke oge ahụ. Ọ bụ 400 sochiri 30, ka ọ bụ 30 sochiri 400? Ọ bụ iri atọ sochiri narị anọ, n’ihi na e nwere ọtụtụ ndị akaebe, iji gosi oge nke afọ iri atọ, nke jikọtara na, ma oge amụma nke abụọ esochie ya.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Josef dị afọ iri atọ mgbe ọ malitere ije ozi n’ihu Fero n’Jenesis 41:46. Mgbe ahụ ka afọ asaa nke ụbara malitere, nke afọ asaa nke ụnwụ soro. Josef, dịka ụdị Kraịst, mgbe ọ dị afọ iri atọ, ka oge abụọ nke ụbọchị 2520 sochiri. Mgbe Kraịst dị afọ iri atọ, oge abụọ nke 1260 sochiri, nke ọnụ ha jikọtara bụrụ 2520; nke a kwa n’aka nke ya na-ejikọta na ugboro asaa n’elu alaeze abụọ.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Devid dị afọ iri atọ mgbe ọ ghọrọ eze, ọ chịrịkwa afọ iri anọ, dịka e dere na 2 Samuel 5:4. Devid na-anọchi anya Kraịst, ma mgbe Kraịst dị afọ iri atọ, e mere Ya baptizim, e mesịa kpụga Ya n’ọzara ụbọchị iri anọ; ma mgbe mbilite n’ọnwụ Ya gasịrị, nke baptizim Ya nọchiri anya ya, Ọ nọrọ ma kuziere ndị na-eso ụzọ Ya n’onwe Ya ụbọchị iri anọ. N’obe, e yigharịrị mbibi Jerusalem n’ebere ruo afọ iri anọ, nke na-adakọ na afọ iri anọ nke ịnwụ n’ọzara n’mmalite akụkọ ọgbụgba ndụ ha.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Izikiel dị afọ iri atọ mgbe a kpọrọ ya ka ọ bụrụ onye amụma na Izikiel 1:1. Agaghị m ewepụta oge ugbu a ikwu banyere oge sochirinụ mgbe Izikiel ruru afọ iri atọ ya, ma m ga-etinye nchịkọta AI dị mkpirikpi banyere eziokwu ndị e guzobere gbasara ogologo oge ozi ya dị. “Amụma Izikiel so n’ihe ndị e dere n’Agba Ochie nke e tinyere ụbọchị ha nkenke nke ukwuu, ebe e nyere ụbọchị iri na atọ kpọmkwem n’akwụkwọ ahụ dum. A na-agụcha ndị a niile site n’afọ a dọtara Jehoiakin n’agha jee mba ọzọ (597 T.O.A. dịka afọ nke 1), na-enye usoro oge doro anya nke na-agbatị ihe dị ka afọ iri abụọ na abụọ.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Jizọs dị afọ iri atọ mgbe e mere Ya baptizim, ma mgbe ahụ O mekwara ka ọgbụgba ndụ ahụ sie ike n’etiti ọtụtụ mmadụ, ruo otu izu.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

A na-achịkwa onye-emegide-Kraịst site n’ụkpụrụ amụma nke Kraịst, ma dị nnọọ ka Kraịst nọruru afọ iri atọ na nkwadebe tupu O buru ọrụ Ya dịka Nnukwu Onye Nchụàjà nke Eluigwe, oge amụma ahụ nke afọ iri atọ nke nkwadebe, nke e mere ka a mata maka onye-emegide-Kraịst, sitere n’ịwepụ “nke a na-eme kwa ụbọchị” n’afọ 508 ruo n’afọ 538. Mgbe e nyere ọchịchị ndị poopu ike dịka nnukwu onye nchụàjà adịgboroja, dị nnọọ ka e tere Kraịst mmanụ nke ike n’oge baptizim Ya, n’ihi na afọ 1260 nke ọchịchịrị ọchịchị ndị poopu ga-adakọ na ụbọchị 1260 nke ìhè dị ọcha nke Kraịst site na baptizim Ya ruo n’obe, nke kwekọrọ na ọnya na-egbu egbu nke ọchịchị ndị poopu n’afọ 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Ọ nweghị nke ọ bụla n’ime oge abụọ-a-gbakọrọ gara aga ndị ahụ nke na-amalite site n’oge afọ iri atọ, nke bu ụzọ karịa nzọụkwụ mbụ Abram n’usoro ọgbụgba-ndụ ya nke nzọụkwụ atọ. Ya mere, nke Abram bụ nke mbụ a kpọrọ aha, ọ bụ ezie na ọ pụrụ ịbụ otú ahụ naanị mgbe e mere ka o sie ike site n’àmà nke abụọ nke Pọl. Mgbe Pọl dere okwu ya, amụma nke afọ 400 ghọrọ amụma nke afọ 430, nke e kewapụrụ afọ iri atọ mbụ ya iche n’oge ikpeazụ ahụ dum.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Ana m ekwusi ike dabere n’agwa Kraịst, dịka e sere Ya dị ka Alfa na Omega, na n’usoro ọgbụgba-ndụ nke ndị ahụ dị puku narị anọ na iri anọ na anọ, ndị bụ omega n’amụma okpukpu abụọ nke Abram na Pọl banyere afọ iri atọ—nke afọ narị anọ soro ya ga-enwerịrị ihe ibe ya n’omega nke akụkọ ọgbụgba-ndụ ahụ, nke bụ akụkọ banyere ịkàrà ndị ahụ dị puku narị anọ na iri anọ na anọ. Oge afọ iri atọ, nke oge ọzọ pụrụ iche ga-eso ya, aghaghị imezu n’ụzọ nke na-adịghị etinye oge n’ọrụ, ma na-emezu amụma afọ 430 nke ntọala nke Abram. Ọ ga-adị mma ma ọ bụrụ na ị gụọ nkwupụta gara aga ahụ ọzọ, wee laghachi n’ebe a ma gaa n’ihu.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Jizọs, Josef, Devid na Ịzikiel bụcha ndị dị afọ iri atọ n’oge nkwadebe maka ọrụ nke ga-anọchi anya ndị nke Chineke n’ụbọchị ikpeazụ. Ịzikiel, onye amụma; Josef, onye na-anọchi anya Kraịst, onye nchụàjà; na Devid, eze. Akara anọ, ma otu n’ime akara ndị ahụ nke na-anọchi anya Nnukwu Onye Nchụàjà nke Eluigwe nwere onye nnọchi anya mmadụ na onye nnọchi anya Chineke. Ndị àmà anọ ahụ niile kwekọrọ na afọ iri atọ nke Abram, nke oge amụma sochiri.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

A na-akwadebe onye-emegide Kraịst ruo afọ iri atọ, e mesịa nye ya ike ruo afọ 1260 ruo mgbe ọ natara ọnwụ mbụ ya n’afọ 1798. Ọ bụ akara ọnwụ nke abụọ, n’ihi na ọ na-anwụ ọzọ mgbe oge amara mechiri. Ọnwụ nke abụọ bụ ọnwụ ebighị ebi. Anyị na-ejere Onye Nzọpụta bilitere n’ọnwụ ozi, n’ihi na Kraịst anwụghị ruo mgbe ebighị ebi; Ọ nwụghị ọnwụ nke abụọ. Mgbe a gwọrọ ọnyá na-egbu egbu nke ọchịchị ndị Pope, Mkpughe isi nke iri na atọ na-akọwa na ọ ga-achịkwa ọzọ ruo ọnwa iri anọ na abụọ, nke na-anọchi anya oge amụma, na-enweghị ihe ngwá nke oge.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Mgbe a kpọlitere ya n’ọnwụ n’oge iwu ụbọchị Sọnde, ndị agha na-emegide ọrụ ya bụ ndị ahụ a kpọlitere n’ọnwụ na ngwụcha ụbọchị atọ na ọkara nke Mkpughe iri na otu. Ike abụọ a kpọlitere n’ọnwụ, nke abụọ ha bụkwa ọkọlọtọ, otu nke Sabbath ụbọchị nke asaa, otu nke anyanwụ—na-aghọ ebe ụwa dum na-elekwasị anya, ka mmadụ na-eme nhọrọ ikpeazụ ya maka ndụ ma ọ bụ ọnwụ.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

N’iwu Sọnde, onye-emegide Kraịst, onye bụkwa anụ-ọhịa ahụ, ga-anọchi anya njikọ ahụ okpukpu atọ nke dragọn ahụ, onwe ya (anụ-ọhịa ahụ), na onye-amụma ụgha ahụ. Ike atọ ndị ahụ ga-ejikọta onwe ha imegide chọọchị Chineke, nke a ga-ebuli elu karịa ugwu niile. Chọọchị Chineke na-emeri emeri anọwo afọ iri atọ na nkwadebe—ọ bụghị afọ iri atọ nkịtị—kama ọ bụ oge amụma e guzobere nke ejikọrọ iri atọ na ya, nke ka na-arụ ọrụ dịka amụma mgbe e mesịrị iwu ahụ n’afọ 1844, nke na-akọwapụta na itinye oge amụma n’ọrụ adịkwaghị irè. Ọ dị mfe ịhụ na afọ iri atọ ahụ na-anọchi anya oge nkwadebe maka onye-amụma, onye nchụàjà, na eze, onye, dịka chọọchị na-emeri emeri, ga-anọchi anya alaeze nke ebube. Ndị àmà anọ nke Ezekiel, Kraịst, Josef, na Devid na-anọchi anya ikike nke alaeze Chineke n’otu oge ahụ kpọmkwem nke papasi na njikọ ahụ okpukpu atọ na-eduga ụwa gaa Amagedọn.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

A na-ebuli chọọchị mmeri elu n’oge iwu Ụbọchị Sọnde dị na United States, ma dịka àmà nke Agba Ochie na Agba Ọhụrụ si dị, ndị mmadụ ọgbụgba ndụ ahụ, bụ́ ndị otu narị puku iri anọ na anọ, ga-aghọ alaeze nke ndị nchụàjà.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Unu onwe-unu kwa, dika nkume di ndu, ka a na-ewuli unu ka unu buru ulo ime mmuo, ndi nchu-àjà di nsọ, i were nye àjà ime mmuo, nke Chineke nānara site n’aka Jisus Kraist. 1 Pita 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Ndị nchụàjà ga-adị afọ iri atọ mgbe ha malitere ije ozi n’ụlọ nsọ ahụ, ya mere, e nwere oge tupu iwu Sọnde ebe a na-akwadebe òtù nchụàjà ka ha jee ozi dịka onyinye ife mkpụrụ mbụ. Ndị nchụàjà ahụ, bụ́ otu narị puku iri anọ na anọ, ka a na-anọchi anya dịka ndị Livaị n’usoro ime ka ha dị ọcha nke Onye Ozi nke Ọgbụgba Ndụ na-emezu. E nwere oge amụma nke na-eduga n’iwu Sọnde, nke n’ime ya usoro ime ka mmadụ dị ọcha na-akwadebe ozi e doro nsọ maka oge mmiri ozuzo ikpeazụ. Nkwadebe ahụ na-akwụsị n’iwu Sọnde, ya mere, oge iri atọ ahụ na-anọchi anya nkwadebe nke ndị nchụàjà, si otu a kwekọọ na afọ a chọrọ ka mmadụ bụrụ nchụàjà. Kraịst dịka Onye Nnukwu Nchụàjà malitere ozi Ya mgbe Ọ dị afọ iri atọ, ma n’ihi na Josef na-anọchi anya Kraịst, ya onwe ya malitekwara ọrụ ya mgbe ọ dị afọ iri atọ. Kraịst adịgboroja ahụ nọ n’afọ iri atọ nke nkwadebe, ya mere anyị nwere ndị àmà atọ na oge afọ iri atọ na-anọchi anya nkwadebe nke òtù nchụàjà.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Ihe ukwu ahụ dị nso nke na-abịa ga-ekewapụta ndị Chineke akaghị ahọpụta, Ọ ga-enwekwa ozi-nsọ dị ọcha, nke eziokwu, nke edoro nsọ, nke a kwadebere maka mmiri ozuzo ikpeazụ.” Selected Messages, book 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Nwannaanyị White na-akụzi kpọmkwem na mgbe ọ bụla chọọchị dị ọcha, Mmụọ nke Amụma na-arụ ọrụ. Mgbe nnukwu okwu-ikpe ahụ kpochapụrụ ahịhịa ọjọọ n’etiti ọka, unu ga-enwe ozi-nsọ e doro nsọ nke mejupụtara Jisọs na Josef onye nchụàjà nke bụ ma Chineke ma mmadụ, Jisọs na Ezikiel onye amụma, Jisọs na Devid eze. Ndị e doziri n’oge e ji afọ iri atọ nọchite anya ya, ga-abụ n’etiti otu narị na iri anọ na anọ puku ahụ, a na-anọchitekwa ha anya dịka ndị amụma, ndị nchụàjà, na ndị eze. Mmadụ atọ ndị a niile bụ ihe nnọchianya Akwụkwọ Nsọ nke ọrụ Kraịst dịka onye amụma, onye nchụàjà, na eze; ya mere, ọnụ ọgụgụ iri atọ na-enye anyị ohere ịghọta na n’ime nke ọ bụla n’ime ngalaba atọ ndị a nke ihe nnọchianya Akwụkwọ Nsọ mụrụ, bụ́ ndị e doziri ruo afọ iri atọ, mgbe e jikọtara ha na Kraịst, ha na-anọchi anya njikọta nke ịdị-Chineke na ịdị-mmadụ. N’ihi ya, ndị nchụàjà ahụ e doziri n’ime oge iri atọ ahụ nke ihe nnọchianya na-anọchi anya ọkọlọtọ nke ịdị-Chineke jikọtara ya na ịdị-mmadụ.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Ọnwa iri anọ na abụọ nke ịsa ọbara ikpeazụ nke papacy na-eme n’oge Kraịst na-ejegharị n’etiti mmadụ ruo ọnwa iri anọ na abụọ n’ime onye nke ndị na-eso ụzọ Ya. Ọnwa iri anọ na abụọ nke ịgba ohu na mmegbu, nke na-ejedebe n’ịnapụta, dịka e gosiri ya site n’amụma okpukpu abụọ nke afọ iri anọ na narị atọ nke Abram. Afọ narị anọ nke Abram na-ejedebe n’ịnapụta n’Osimiri Uhie, nke bụ ihe atụ Akwụkwọ Nsọ a ma ama nke mmechi oge amara, na njedebe nke ọnwa iri anọ na abụọ ihe nnọchianya nke pope.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Ọnwa iri anọ na abụọ ahụ na-anọchi anya oge ọnwụnwa site n’iwu Sọnde dị na United States ruo mgbe oge nnwale mmadụ ga-emechi. Ma n’ime ọnwa iri anọ na abụọ ndị ahụ, mgbe oge iri atọ afọ nke nkwadebe gasịrị, Kraịst na-eme ka ọgbụgba ndụ sie ike n’ime onye nke fọdụrụnụ. Onye nchụàjà adịgboroja nke antikraịst na-abịa na njedebe ikpeazụ ya, kpọmkwem n’ebe Kraịst nwụrụ n’ahịrị ya, nke bụkwa kpọmkwem n’ebe Fero, eze Ijipt, nwụrụ n’ahịrị ya. N’Ugwu Kamel ka e gburu ndị amụma Bel, si otú a na-akọwapụta ọnwụ nke onye amụma ụgha n’iwu Sọnde. N’iwu Sọnde, ị nwere onye amụma ụgha a na-egbu mgbe ahụ, dragọn ahụ nke Fero na-anọchi anya ya, na anụ ọhịa ahụ nke papacy na-anọchi anya ya. A na-anọchi anya ihe ndị a niile n’iwu Sọnde n’esemokwu megide ndị nchụàjà, ndị eze na ndị amụma nke Chineke. A na-eme ka nzukọ ahụ dị ọcha tupu iwu Sọnde abịa, a na-eweghachikwa onyinye amụma ahụ—kpọmkwem n’ebe onye amụma ụgha ahụ nwụrụ. Site n’oge ahụ gaa n’ihu, ọgụ ahụ gbasara ozi amụma eziokwu ma ọ bụ nke ụgha.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Oge atụ nke afọ iri atọ ahụ na-anọchi anya oge nke na-ebute iwu ụbọchị Sọnde ụzọ. Oge ahụ bụ oge nkwadebe nye ndị nchụàjà, n’ihi na Kraịst bụ ihe atụ ha n’ihe niile, n’ihi na ndị a bụ ndị na-eso Nwa-aturu ahụ. N’ime afọ iri atọ mbụ nke amụma Ebram, e mere ka ọgbụgba ndụ ahụ guzosie ike, si otu a na-egosi na ihe ọ bụla oge nkwadebe ahụ nye ndị nchụàjà na-anọchi anya ya, ọ bụ oge nke Onyenwe anyị ji eme ka ọgbụgba ndụ Ya dị ọhụrụ na otu narị puku iri anọ na anọ ahụ, dị ka akụkọ alfa nke Ebram si bụrụ ihe nnọchianya ya. Oge ahụ bụ oge nkwadebe nye ndị nchụàjà ndị na-amalite ije ozi n’iwu ụbọchị Sọnde, mgbe ha ruru afọ iri atọ, mgbe e ji Mmụọ Nsọ tee ha mmanụ dịka e si tee Kraịst n’oge baptizim Ya. Otu eziokwu ọzọ nke a pụrụ isi n’akụkọ alfa nke Ebram wepụta bụ na, ihe ọ bụla oge ahụ nke na-eduga n’iwu ụbọchị Sọnde na-anọchi anya ya, ọ ga-abụrịrị nke dị nnukwu mkpa, n’ihi na omega na-adị ike karịa alfa mgbe niile. Iwu ụbọchị Sọnde ahụ bụ omega nke Ọktoba 22, 1844, obe, Ngabiga n’Ijipt na ihe ndị ọzọ na-aga n’ihu.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Iwu nke Sọnde nọchiri anya njedebe nke oge ahụ e gosipụtara site n’oge afọ iri atọ ahụ. E buru ya ụzọ kọwaa site n’ihe fọrọ nke nta ka ọ bụrụ akụkọ nzọpụta ọ bụla dị mkpa, ma ọ bụkwa njedebe nke akụkọ ọgbụgba-ndụ nke ndị a họpụtara, nke malitere na Abram. N’ihi ụdị ibu arọ nke ihe àmà amụma dị otu a gbasara njedebe nke oge ahụ, nakwa ebumnuche siri ike nke oge ahụ n’onwe ya, gịnị ga-abụ ebe mmalite ya?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

E nwere oge amụma nke afọ iri atọ nọchiri anya, nke, n’ọnụ ọgụgụ dị ukwuu nke ndị àmà, na-akwụsị n’iwu Sọnde. N’ebe ahụ ka oge ọzọ na-eso, nke e ji ọnụ ọgụgụ dị iche iche nọchite anya ya, ma nke ọ bụla n’ime oge ndị ahụ na-egosipụta àmà nke ahịrị akụkọ amụma nke na-eso iwu Sọnde. Ụfọdụ n’ime oge ndị ahụ na-anọchi anya ahịrị ime nke akụkọ ihe mere eme nke chọọchị, ụfọdụ kwa ahịrị mpụga nke ụwa na-aga n’ihu ruo Amagedọn.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

O nwere ike ịdị mma n’oge a ichetara onwe anyị na anyị na-ajụ itinye amụma oge ọ bụla n’ụbọchị ikpeazụ n’ụzọ ga-anọchi anya ụbọchị ọ bụla a pụrụ ịmata kpọmkwem, ruo mgbe a ga-ekwupụta ụbọchị na awa ahụ na njedebe nke ihe otiti ndị ahụ. Aga m eji Daniel isi nke iri na abụọ kọwaa isiokwu m banyere ịghara ịga n’ihu itinye oge amụma n’ọrụ. N’isi nke iri na abụọ e nwere amaokwu atọ na-akọwapụta oge amụma.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Anụkwara m nwoke ahụ yi uwe ọcha linin, onye nọ n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe dị, wee ṅụọ iyi site n’aha Onye ahụ na-adị ndụ ruo mgbe ebighị ebi, na ọ ga-abụ otu oge, oge abụọ, na ọkara oge; ma mgbe ọ ga-emezu ịgbasa ike nke ndị nsọ ahụ, ihe ndị a niile ga-agwụ. Daniel 12:7.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Site n’oge a ga-ewepụ àjà nsure kwa ụbọchị, ma guzosie ihe arụ nke na-eme ka e nwee ịtọgbọ n’efu, a ga-enwe otu puku ụbọchị narị abụọ na iri itoolu. Daniel 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Ngọziri agọziri bụ onye na-eche, ma rute n’ụbọchị otu puku na narị atọ na ụbọchị iri atọ na ise ahụ. Daniel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Ndị Milerait nwere ezi nghọta banyere nke ọ bụla n’ime amaokwu atọ ndị a. Amụma atọ ndị a bụ akụkụ nke eziokwu ndị ahụ na-anọchi anya ntọala. Ma nghọta Milerait banyere amaokwu ndị a dabeere n’itinye ụkpụrụ ụbọchị maka otu afọ. Ebe ọ bụ na “oge adịkwaghị,” amaokwu ndị a aghaghị inwe ngwa ọzọ, n’ihi na amụma niile na-ekwu banyere oge mmiri ikpeazụ. Amaokwu ndị a aghaghị inwe nghọta nke mmiri ikpeazụ nke na-adịghị eji oge wuo ozi, ma ghara ịlụso nghọta Milerait banyere amaokwu ndị ahụ ọgụ. Ezi echiche Milerait banyere amaokwu etiti nke amaokwu atọ ahụ, (amaokwu nke iri na otu), bụ na ọ na-anọchi anya oge okpukpu abụọ, nke na-amalite site n’oge afọ iri atọ, nke afọ 1260 na-esochi. Amaokwu nke iri na otu na-akọwa oge afọ iri atọ ahụ nke na-ebute ụzọ tupu iwu Sọnde, dị ka e si nọchite ya anya site n’ịtọlite ihe arụ nke mbibi.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniel isi nke iri na abụọ bụ isiakwụkwọ ahụ n’Okwu Chineke nke na-egosipụta usoro ime ka ndị Chineke dị ọcha nke na-eme n’ụbọchị ikpeazụ, n’oge ọgwụgwụ, mgbe a na-emeghe amụma sitere n’akwụkwọ Daniel nke e mechiri emechi. N’amaokwu nke iri na otu anyị na-ahụ amụma nke ndị ọsụ ụzọ ahụ ghọtara nke ọma dịka oge afọ iri atọ nke na-eduga n’ime oge afọ 1260. N’isiakwụkwọ nke iri na abụọ, amụma atọ nke amaokwu nke asaa, nke iri na otu, na nke iri na abụọ, ka e mechiri emechi ruo n’oge ọgwụgwụ. N’oge ọgwụgwụ ahụ, a ghaghị imeghe amụma atọ ahụ, n’ihi na Okwu Chineke adịghị ada ada ma ọlị. N’ime isiakwụkwọ ahụ n’onwe ya ka e debere ngosipụta kachasị doo anya n’Akwụkwọ Nsọ banyere mmechi oge nnwale nke mmadụ, ya mere isiakwụkwọ nke iri na abụọ, n’eziokwu ma n’ụzọ pụrụ iche karị, na-akọwapụta njedebe nke Adventizim karịa mmalite nke Adventizim.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

E mechiri amụma atọ dị na Daniel isi nke iri na abụọ n’otu akụkụ ahụ nke Akwụkwọ Nsọ ebe ịchichi na imeghe ihe e mechiri na-enweta nkọwa amụma mbụ ya. A na-emepe amụma atọ ahụ n’akụkọ ihe mere eme nke ndị puku otu narị na iri anọ na anọ, n’ihi na Alfa na Omega na-egosi mgbe niile njedebe nke ihe, ya na mmalite nke ihe ahụ. Ihe a na-emepe n’ime oge amụma atọ nke isi nke iri na abụọ na-anọchi anya mmeghe ikpeazụ nke Okwu amụma nke Chineke. A na-egosipụta mmeghe ahụ na Mkpughe isi nke mbụ mgbe a na-emepe Mkpughe nke Jisọs Kraịst, tupu mmechi nke oge amara. Amaokwu nke iri na otu nke Daniel isi nke iri na abụọ bụ ihe kwekọrọ na ngosipụta mbụ nke amụma okpukpu abụọ nke Abràm na Pọl, nke malitere site n’oge afọ iri atọ.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Amụma atọ ndị dị na Daniel iri na abụọ bụ oge nnọchianya nke a na-emeghe akara ha n’oge ikpeazụ nke ọgwụgwụ, ma mmeghe akara ahụ na-eduga n’ịdị ọcha ikpeazụ nke ndị nke Chineke. Amụma nke mbụ n’ime amụma atọ ahụ ka Kraịst n’onwe Ya nyere, ma mgbe Ọ na-ewepụta amụma ahụ, Ọ na-eguzo n’elu mmiri yi uwe linin, na-egosi njedebe nke otu oge amụma a nọchiri anya dịka afọ 1260, ma na-akọwa njedebe nke oge ahụ dịka njedebe nke ịkpasasị ike nke ndị nke Chineke. Ndị nke Chineke n’ụbọchị ikpeazụ bụ otu narị puku na iri anọ na anọ, ma a kpọsasịwo ha.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Ọ bụghị naanị na Kraịst guzo n’elu mmiri na-aza ajụjụ, kama ajụjụ ahụ na-amalitekwa n’okwu ndị a, “Ruo ole mgbe?” “Ruo ole mgbe?” bụ akara amụma nke a jụkwara Jizọs mgbe, n’amaokwu nke iri na atọ nke Daniel asatọ, a jụrụ ajụjụ a, “Ruo ole mgbe?”

And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Ma otu onye sịrị nwoke ahụ yi uwe ákwà ọcha linen, nke nọ n’elu mmiri nke osimiri ahụ, Ruo ole mgbe ka ọ ga-adị ruo ọgwụgwụ nke ihe ịtụnanya ndị a?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

M'anu m nwoke ahụ yi uwe ọcha linen, onye nọ n'elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya eluigwe, ṅụọ iyi site n'aka Ya nke na-adị ndụ ruo mgbe ebighị ebi na ọ ga-adịru otu oge, na oge abụọ, na ọkara; ma mgbe ọ ga-emesị ịgbasa ike nke ndị nsọ ahụ, ihe ndị a niile ga-emezu. Daniel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Ajụjụ e gosiri Jizọs, onye a nọchiri anya ya dịka nwoke yi ákwà ọcha, n’ọhụụ nke osimiri Hiddekel, bụ, “Ogologo oge ole ka ọ ga-adị ruo ọgwụgwụ nke ihe ebube ndị a?,” ma n’ọhụụ nke osimiri Ulai, a jụrụ Jizọs, onye a nọchiri anya ya dịka Palmoni (onye nsọ ahụ pụrụ iche), sị, “Ogologo oge ole ka ọhụụ ahụ ga-adị banyere àjà nsure ọkụ kwa ụbọchị, na njehie nke mbibi, iji nye ma ebe nsọ ahụ ma usuu ndị agha ka a zọpịa n’okpuru ụkwụ?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Nwanyị White na-ekwu na ọhụụ e nyere Daniel n’akụkụ osimiri ukwu nke Shaina nọ ugbu a n’usoro mmezu ha, ma n’ihe metụtara ọhụụ osimiri abụọ ahụ, a na-ajụ Jizọs “ajụjụ” amụma ahụ, nke na-ebute iwu ụbọchị Sọnde mgbe niile dịka “azịza” ya. Ma a na-egosi azịza abụọ ahụ n’ime okirikiri oge amụma, nke kwụsịrị na 1844. Ndị ọsụ ụzọ ahụ kọwara nke ọma azịza ajụjụ nke isi nke asatọ na ọhụụ osimiri Ulai, ha ghọtakwa na 1798 bụ mgbe ịkesa ike nke ndị Chineke kwụsịrị. Ma mgbe 1844 gachara, mgbe “itinye oge n’ọrụ” nke Okwu amụma Chineke kwụsịrị, ajụjụ amụma ahụ nke “Olee ogologo oge?” na-ekwughachi nghọta ndị ọsụ ụzọ ahụ dịka “ruo ụbọchị 2300, mgbe ahụ ka a ga-eme ka ụlọ nsọ dị ọcha n’oge iwu ụbọchị Sọnde na-abịanụ ngwa ngwa” ma “ihe” “ịtụnanya” niile dị n’ọhụụ ikpeazụ nke Daniel ga-emezu, mgbe ịkesa nke ndị nsọ ahụ n’ime ụbọchị ihe nnọchianya atọ na ọkara ga-akwụsị.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

A na-amata ọhụụ osimiri Hiddekel nke isi atọ ikpeazụ nke Daniel, yana ọhụụ osimiri Ulai nke isi nke asaa ruo nke itoolu, site n’aka Nwanyị White, dịka “nnukwu osimiri nile nke Shaina.” Ndị ọkà mmụta akụkọ ihe mere eme na nke Akwụkwọ Nsọ niile na-ekwenye na e nwere naanị osimiri abụọ, ma ha abụọ bụ nnukwu osimiri, ndị ejikọtara na Shaina. Osimiri abụọ ahụ bụ Tigris (Hiddekel) na Euphrates. Osimiri Ulai abụghị Euphrates nke Shaina; ọ bụ obere ọwa mmiri e ji aka mmadụ mee dị na Peshia, ọ bụghị na Shaina. Osimiri Ulai n’ọhụụ ahụ nke nwere ntọala na ogidi etiti nke Adventizim adịghị na Shaina, ma n’agbanyeghị nke a, nwanyị amụma ahụ na-akọwa Ulai dịka Euphrates, otu n’ime nnukwu osimiri nile nke Shaina.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Ọhụ nke Hiddekel na-egosi akụkọ ihe mere eme nke mpụta nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ, ka ha na-eduga ụwa gaa Amagedọn; ma ọhụ nke Ulai na-anọchite anya ọrụ Kraịst n’ịjikọta Ịbụ-Chineke Ya na mmadụ-nke mmadụ. N’ụzọ amụma, mkpali nsọ na-eji osimiri Ulai dị ka onyeàmà nke abụọ, ya na Osimiri Yufretis, iji kpọpụta ọrụ nke Kraịst rụzuru n’ịjikọta Ịbụ-Chineke Ya na mmadụ-nke mmadụ.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Yufretis na Taịgris abụọ malitere n’Iden ma na-agabiga n’ogologo akụkọ ihe mere eme nke ọgbụgba ndụ ahụ. Mgbe ha na-asọba n’ogidi etiti nke Adventizim na Ọktoba 22, 1844, a na-ejikọta Yufretis na ọwa mmiri Ulai nke mmadụ mere iji nọchie njikọta nke Chi na mmadụ, ya bụ, nke a na-arụzu site n’ime ihe okwukwe n’ime ndị ahụ a nọchiri anya ha dịka otu narị na puku iri anọ na anọ. Ulai na-anọchi anya ule metụtara ikike nke Okwu amụma Chineke, n’ihi na ọ na-edobe ikike nke Ellen White, onye kpọrọ osimiri Ulai nke Peshia otu n’ime nnukwu osimiri Shaina, n’ọnọdụ na-emegiderịta ndị ọkachamara nke ụwa.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Ihe nnọchianya nke osimiri Ulai na-anọchi anya nnwale gbasara okwu mmadụ ma ọ bụ Okwu Chineke. Ọ̀ bụ mmadụ ka ziri ezi, ka ọ bụ okwu ndị Nwanyị White wepụtara, ziri ezi? Ọ̀ bụ na osimiri Ulai na-anọchi anya otu osimiri dị na Peshia, ma ọ bụ na ọ na-anọchi anya osimiri amụma nke mejupụtara mmiri sitere n’Eden e jikọtara ya na mmiri sitere n’aka mmadụ?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

O nwere ike ịdị na e nwere ọtụtụ azịza nye nsogbu a m welitere, ma aga m etinye ụfọdụ echiche n’ihu ka unu wee hụ isi m. Ọ̀ bụ na ndị ọkọ akụkọ ihe mere eme na ndị ọkà mmụta okpukpe nke ụwa ziri ezi, ma Nwanyị White ezighi ezi? Ọ dịghị onye na-agbagha na “nnukwu osimiri nke Shaina” bụ Taịgris na Yufretis. Ya mere, mgbe Nwanyị White na-akọwa osimiri Ulai dị na Peshịa dịka nnukwu osimiri nke Shaina, ọ̀ bụ onye amụma ụgha ka ọ bụ? Ma ọ bụ, ọ̀ bụ onye amụma eziokwu nke mehiere? Mmejọ ole ka onye amụma eziokwu pụrụ ime tupu ọ gafee ókè wee bụrụ onye amụma ụgha? Ma ọ bụ, ọ̀ bụ ndị ọkọ akụkọ ihe mere eme ka ha mehiere? Ma ọ bụ, ọ̀ bụ n’ezie na ọ ziri ezi? Ma ọ bụ, ọ̀ bụ na ndị ọkọ akụkọ ihe mere eme na Nwanyị White ha abụọ ziri ezi? Ewelitere m nsogbu a n’ihi ebumnuche nke iji nkọwa nke nsogbu ahụ dịka isi ihe agbakwunyere banyere nwoke ahụ yi uwe linin, nke guzo n’elu osimiri, onye a jụrụ, “Ogologo oge ole?” n’ime ọhụụ nke osimiri Hịdekel na Ulai abụọ ahụ.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

N’isi nke asatọ nke Daniel, Daniel nọ na Susa, n’ala Peshia, Susa dịkwa n’akụkụ osimiri Ulai, nke, n’ihi ọrụ ugbo, gụnyere ma osimiri eke ahụ ma kwa usoro ọwa mmiri ndị mmadụ rụrụ. Ka Ulai na-asọga n’ihu ihe dị ka otu narị na iri ise maịl ọzọ, ọ na-ejikọta na nsọtụ ebe osimiri Taịgris na Yufretis zukọrọ. Taịgris na Yufretis ndị bidoro n’Eden n’ikpeazụ na-ejikọta ọnụ, ma mgbe ha jikọtara, osimiri Ulai si Peshia na-ejikọtakwa n’otu ebe ahụ. Mgbe osimiri Ulai zutere usoro apịtị mmiri nke Taịgris n’ebe Taịgris na Yufretis zukọrọ, Ulai aghọwo akụkụ nke mmiri nke na-emepụta nnukwu osimiri dị na Shaina. Ndị odeakụkọ ihe mere eme ziri ezi, Sister White kwa dịkwa otu a.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Mgbe Nwanyị White na-akọwa ọhụụ nke Ulai n’isi nke asatọ, ọ na-akọwa osimiri a maara nke ọma n’ihi usoro ọwa mmiri mmadụ wuru nke jikọtara osimiri Taịgris na Yufretis, ndị na-anọchi anya oge abụọ nke afọ 2520, nke kwụsịrị na 1798 na 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Aha ochie e ji mara Osimiri Taịgris bụ Hidaikeli, ma n’ihe gbasara Yufretis, e debela osimiri abụọ ahụ kpọmkwem n’ọnọdụ amụma dịka ndị e jikọtara na Asiria na Babilọn, ndị a makwaara dịka ọdụm abụọ ahụ ga-adọgbu atụrụ Chineke ahụhụ. Ike mmebi abụọ ahụ buru ụzọ gosipụta ike mmebi abụọ nke Rom ndị ọgọ mmụọ na Rom ndị popu, ndị bụ akara nke nwoke na nwanyị, ma ọ bụ nke chọọchị na ọchịchị. Rom ndị ọgọ mmụọ bụ nwoke ahụ nke na-anọchi anya nka ọchịchị, Rom ndị popu kwa bụ nwanyị na-adịghị ọcha ahụ nke nka chọọchị. Asiria bụ nwoke ahụ, Babilọn kwa bụ nwanyị ahụ n’ime mmekọrịta amụma ha, si otu a na-akọwa Taịgris dịka nwoke ahụ na Yufretis dịka nwanyị ahụ.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Osimiri Taịgris bụ osimiri nke nkà ọchịchị steeti nke ruru ruo n’afọ 1798, ma Yufretis nke nkà ọchịchị ụka ruru ruo n’afọ 1844. Yufretis ga-eru ruo n’afọ 1844, n’ihi na ozi nke afọ 1844 bụ banyere Babilọn, (Yufretis) nke dara ọzọ n’afọ 1844. Dịka Yufretis mepụtara ndagwurugwu mmiri n’afọ 1844, osimiri Ulai, nke sonyekwara na nnọkọ mmikọta ahụ dịka akara nke ọrụ mmadụ, jikọtara mmiri ya na mmiri osimiri nke ọzọ. A kpuchiri Osimiri Taịgris n’afọ 1798, mgbe e wepụrụ ikike ọchịchị obodo n’aka ike ọchịchị ndị popu. N’otu afọ ahụ ka United States malitere ịchị dịka anụ ọhịa nke ụwa na alaeze nke isii nke amụma Akwụkwọ Nsọ. E kpuchiri Osimiri Taịgris n’afọ 1798, kpọmkwem n’ebe steeti ga-emesị manye ụwa dum imebi mgbidi mmiri ahụ, nke ugbu a na-egbochi idei mmiri nke mkpagbu ndị popu nke dị njikere isi n’ụzọ dị ka idei mmiri na-emeri emeri gafee ụwa. Mgbidi ahụ, ma ọ bụ ihe mkpuchi mmiri ahụ, bụ mgbidi nke nkewa dị n’etiti ụka na steeti.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

N’afọ 1844, ma Yufretis ma Ulai na-akọwapụta ozi nke 1844 dịka ọdịda Babilọn, ma kwa dịka ọrụ ahụ n’onwe ya nke Kraịst bidoro n’afọ 1844, mgbe, dịka Onye-Ozi nke Ọgbụgba-ndụ ahụ, O sachapụrụ mmiri Babilọn na ọrụ mmadụ n’etiti otu ndị ga-abanye n’ụlọ nsọ Ya—otu ndị dị mkpa ka a sachapụ ha tupu ha abanye n’Ebe Kasị Nsọ. E mezuru nsacha ikpeazụ nke ndị ahụ site n’oké mmiri ozuzo ahụ nke wụsara n’okpuru ozi nke Mkpu Etiti Abalị, ma ntụmadị mmiri ozuzo ndị ahụ nke ozi Mkpu Etiti Abalị ahụ sitere n’ime mmiri ndị e si n’Osimiri Taịgris kpochapụ, dịka ndị Millerait siri kọwaa Rom papal na 1798, na dịka ha siri kọwaa ọdịda Babilọn ma sachapụ onwe ha tupu emechie ụzọ ahụ site n’ozi ahụ, ma ọ bụ i nwere ike ikwu ya otu a—na a sachapụrụ ha site n’oké mmiri ozuzo nke sitere n’ime mmiri ndị a kpochapụrụ nke osimiri Ulai, Taịgris na Yufretis, dịka ha siri kpọpụta ozi Daniel 8:14, ma mezuo ozi nke Mkpu Etiti Abalị tupu mmeghe nke Ụbọchị Mkpuchi Mmehie nke atụnanya ya.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Mgbe Kraịst guzo n’elu mmiri Hidaikel n’amaokwu nke asaa nke isi nke iri na abụọ nke Daniel, Ọ na-eguzo n’elu mmiri Taịgris, bụ mmiri nke ọchịchị ndọrọ ndọrọ ọchịchị n’ọhụụ ahụ nke na-akọwapụta mmegharị ikpeazụ nke ọchịchị mmadụ n’ịduga ruo n’imechi oge amara. Ọ na-eguzo n’ebe ahụ na-aza ajụjụ nke amaokwu gara aga, dị nnọọ ka n’ọhụụ nke Osimiri Yulaị, nwoke ahụ yi uwe linin, onye n’ebe ahụ bụ Palmoni, Onye Ọnụ Ọgụgụ Dị Ebube, na-enye azịza nye ajụjụ nke amaokwu gara aga. N’ọnọdụ abụọ ahụ, mkparịta ụka ahụ bụ mkparịta ụka nke eluigwe n’etiti ndị mmụọ ozi na Kraịst, ma n’ọnọdụ abụọ ahụ ajụjụ ahụ bụ, “Ogologo oge ole?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Azịza ya ruru ụbọchị 2300; n’isi nke asatọ na isi nke iri na abụọ, ọ bụ “otu oge, oge dị iche iche, na ọkara.” A na-aghọta azịza ahụ dịka afọ 2300 na afọ 1260, ma n’afọ 1844 Chineke tinyere mgbochi n’itinye oge n’ọrụ n’ime ozi amụma ahụ, n’ihi na oge adịkwaghị. Gịnị bụ azịza Palmoni, Nwoke ahụ yi uwe ọcha linin, nye ọgbọ ikpeazụ Ya? E gosila ajụjụ ahụ nke “Ruo ogologo oge ole?” site n’aka ọtụtụ ndị àmà iji chọpụta iwu ụbọchị ụka dịka azịza nye ajụjụ ahụ; ya mere, à na-asachapụ ebe nsọ n’oge iwu ụbọchị ụka, ma à na-emezu “ọrụ ebube ndị a niile” n’oge iwu ụbọchị ụka? Gịnị bụ “ọrụ ebube” ndị ahụ a na-emezu n’oge iwu ụbọchị ụka, oleekwa mgbe “ọrụ ebube” ndị ahụ malitere?

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Mgbe ahụ m, Daniel, lere anya, ma lee, ndị ọzọ abụọ guzooro, otu n’akụkụ a nke ọnụ mmiri osimiri ahụ, nke ọzọ n’akụkụ nke ọzọ nke ọnụ mmiri osimiri ahụ. Otu wee sị nwoke ahụ yi uwe ọcha linen, onye nọ n’elu mmiri nke osimiri ahụ, Olee ogologo oge ka ọ ga-adị ruo na njedebe nke ihe ịtụnanya ndị a?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

Anụrụ m nwoke ahụ yi uwe ọcha linin, onye ahụ nọ n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe dị, wee ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, na ọ ga-adị ruo otu oge, oge abụọ, na ọkara oge; ma mgbe ọ ga-emezu ịgbasa ike nke ndị nsọ ahụ, ihe ndị a niile ga-agwụ. Daniel 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Ajụjụ ihe nnọchianya nke “Olee ruo mgbe?” na-akara iwu ụbọchị Sọnde, ma mmụọ ozi ahụ ajụghị mgbe iwu ụbọchị Sọnde ga-adị, kama ọ jụrụ mgbe njedebe nke ihe ịtụnanya ndị ahụ ga-adị. “Ihe ịtụnanya” ndị ahụ na-akwụsị n’iwu ụbọchị Sọnde, ya mere gịnị bụ ihe ịtụnanya ndị ahụ nke na-eduga n’iwu ụbọchị Sọnde? Ma ọ bụ, ka e kwuo ya nke ọma karị, gịnị bụ “ihe ịtụnanya” ndị ahụ e gosiri n’ọhụụ e nyere n’akụkụ Hiddekel, dị ka e gosiri ha n’isi nke iri ruo nke iri na abụọ? Ọ bụrụ na anyị enwee ike ikpebi ihe “ihe ịtụnanya” ndị ahụ bụ, anyị pụrụ ịchọpụta mgbe “ihe ịtụnanya” ndị ahụ malitere. N’ime Daniel isi nke iri, Gebriel na-akọwa kpọmkwem ihe nzube ya bụ n’ime mmekọrịta ya na Daniel n’oge ọhụụ ahụ.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ugbu a ka m bịarutere ime ka ị ghọta ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ; n’ihi na ọhụhụ ahụ ka dịrị ọtụtụ ụbọchị. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gebriel bịara ime ka ndị nke Chineke ghọta ihe ga-adakwasị ha n’ụbọchị ikpeazụ. Iwere na amụma ndị dị na Daniel isi nke iri na abụọ bụ ndị ndị Millerite ghọtara nke ọma, ma jiri nkwenye ahụ gọnarịa itinye isi ahụ n’ọrụ n’ụbọchị ikpeazụ—bụ imebi nzube e kwupụtara nke Gebriel. Ozugbo Gebriel malitere akụkọ amụma ahụ n’amaokwu mbụ nke isi nke iri na otu gaa n’ihu ruo n’amaokwu nke atọ nke isi nke iri na abụọ, akụkọ ihe mere eme a na-anọchi anya ya bụ nkọwa amụma ndị dị n’èzí banyere otú dragọn ahụ, anụ ọhịa ahụ na onye amụma ụgha ahụ si edu ụwa gaa na Amagedọn. E nwere amaokwu dị n’ime isi ahụ nke na-akọwa ndị nke Chineke ka a na-akpagbu ha, ma akụkọ ihe mere eme nke isi nke iri na otu bụ isi mkpughe dị n’èzí. Nke a pụtara na isi nke iri na isi nke iri na abụọ na-anọchi anya alfa na omega n’ime ọhụụ ikpeazụ Daniel, n’ihi na n’adịghị ka isi nke iri na otu ha abụọ na-akọwa ozi dị n’ime nke na-egosi ịkpọchi akara nke otu narị puku iri anọ na anọ. Isi nke dị n’etiti bụ nnupụisi nke mmadụ niile dịka e si anọchi ya anya site n’aka eze nke ugwu, bụ poopu Rome, ma alfa ahụ bụ isi nke iri, tinyere omega ahụ bụ isi nke iri na abụọ, na-egosi ahụmịhe dị n’ime nke otu narị puku iri anọ na anọ n’ụbọchị ikpeazụ. Isi atọ ahụ niile na-eduga na mmechi nke oge amara; isi alfa ahụ na-amalite n’egwu Chineke nke na-ekewapụ ìgwè abụọ nke ndị na-efe ofufe, ma ka isi ahụ na-eru ọgwụgwụ a na-enye Daniel mmụba okpukpu abụọ nke ike, si otú a na-egosi ozi nke mmụọ ozi mbụ na nke abụọ. Isi nke iri na abụọ bụ isi omega ahụ, ọ na-egosikwa ozi ikpe nke mmụọ ozi nke atọ.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Isi nke iri na otu kọwara nnupu isi nke mmadụ site na mbibi Jerusalem ruo na mmechi nke oge amara, nke, dị ka Sister White si kwuo, bụ ihe osise nke mmechi nke oge amara na njedebe nke ụwa. Daniel iri na otu na-amalite n’mbibi Jerusalem, n’ihi na Daniel bụ otu n’ime ndị a kpọrọ gaa Babilọn n’ime mbibi ugboro atọ nke Jerusalem nke nọchiri anya mbibi nke otu obodo ahụ n’afọ 70 AD, ma ọzọkwa n’ụbọchị ikpeazụ dịka ụwa si nọchite anya ya.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Mbibi nkịtị abụọ nke Jerusalem nke mere n’otu ụbọchị ahụ n’afọ, nke kewara onwe ha site n’afọ narị isii na iri isii na ise. Mbibi abụọ ahụ bụ nke obodo ahụ ebe e kwesiri ka Akwà Nsọ ahụ dị. Shilo nwere otu àgwà amụma ahụ, ma na-anọchi anya mbibi mbụ nke obodo ebe ọnụnọ Chineke dị, ma ọ bụ ebe e kwesiri ka ọ dị. Mgbe Sister White ji mbibi nke Jerusalem dị ka ihe nnọchianya nke mbibi nke ụbọchị ikpeazụ, ọ na-ekwu okwu banyere ozizi Kraịst banyere mbibi nke Jerusalem.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shailo, mbibi Jerusalem n’okpuru Nebukadneza na Taitọs bụ ndị àmà atọ nke ụbọchị ikpeazụ dị ka e si anọchi anya ya site n’mbibi obodo Chineke. Shailo bụ ozi mmụọ ozi mbụ nke na-akụzi ka a tụọ egwu Chineke, ihe Ịlaị emeghị, ma nyekwa Ya otuto, ihe Ịlaị emeghị, n’ihi na awa ikpe Ya abịala. Ozi mmụọ ozi nke abụọ bụ ebe anyị na-ahụ ime okpukpu abụọ dị ka e si anọchi anya ya site n’aka Nebukadneza na Taitọs. Mbibi nke atọ nke Jerusalem, n’ụbọchị ikpeazụ, bụ n’imechi oge amara, nke bụ imechi ikpe.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Isi nke iri na otu bụ akụkọ ihe mere eme nke ozi ndị mmụọ ozi atọ ahụ n’èzí. E tinyere ya n’etiti ọhụ Daniel nke isi nke iri banyere nkewa na mmetụ atọ na-enye ike, nke mere n’ụbọchị nke iri abụọ na abụọ nke ọhụ Daniel. Nke a pụtara na isi nke iri na abụọ ga-abụkwa banyere akụkọ dị n’ime nke ihe ga-adakwasị ndị nke Chineke n’ụbọchị ikpeazụ. Ọ pụtakwara na ìhè dị n’ime isi nke iri na abụọ na-enwu ugboro iri abụọ na abụọ karịa ìhè dị n’isi nke iri.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

N’ọhụụ nke Ulai, a jụkwara Kraịst, “Ruo ole mgbe?” Amaokwu iri na abụọ ndị bu ụzọ duru gaa n’ajụjụ ahụ n’amaokwu nke iri na atọ na-akọwapụta akụkọ amụma nke dị n’èzí, nke na-anọchi anya nkọwa ndị dị mkpa gbasara ike ndị dị n’amụma Baịbụl. Amaokwu iri na abụọ ahụ bụ nnọọ ikwughachi na ịgbasawanye akụkọ ihe mere eme a nọchiri anya ya n’isi nke asaa. A na-ekwughachi ma na-agbasawanye akụkọ amụma e gosipụtara n’amaokwu ndị ahụ n’isi nke iri na otu, malite n’oge ndị Midia na ndị Peshịa. Ọkara ikpeazụ nke isi nke asatọ na isi nke itoolu dum bụ nnọchiteanya nke ndị Chineke nke ụbọchị ikpeazụ site n’ọnụ amụma Daniel. Ọhụụ nke akụkọ amụma a hụrụ n’ọhụụ nke osimiri Ulai n’ime isi atọ ahụ, tinyere nnọchiteanya nke ndị Chineke n’ime isi ndị ahụ site n’mmekọrịta Daniel na Gebriel, bụ alfa ruo omega nke isi nke iri ruo nke iri na abụọ.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

N’ihi na Hidaikel bụ omega, Ulai kwa bụ alfa, ike nke ọkụ ahụ nke a na-emeghe akara ya n’isi nke iri na abụọ, mgbe a ruru oge ọgwụgwụ, na-enwu ugboro iri abụọ na abụọ karịa ọhụụ ahụ nke bụ ogidi etiti na ntọala nke Adventism. Ebe nke a dị otu a; a na-amata ọkụ nke ọhụụ ikpeazụ nke Daniel ozugbo dịka ọkụ nke metụtara ndị Chineke n’ụbọchị ikpeazụ. Mgbe mmụọ ozi ahụ jụrụ nwoke ahụ yi uwe linnen, “Ogologo oge ole?” ruo na njedebe nke ihe ịtụnanya ndị a, ihe ịtụnanya ndị ahụ bụ ndị na-enwu dị ka kpakpando ruo mgbe ebighị ebi na mgbe niile, dịka akụkọ ọgbụgba ndụ nke Abram na-ekwughachi iwu e nyere Abram ka o lee anya n’ebe kpakpando dị. Ihe ịtụnanya ndị dị na Daniel iri na abụọ bụ mgbanwe nke ụmụ mmadụ ka ha bụrụ ọkọlọtọ nke puku narị na iri anọ na anọ ahụ.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

N’otu isi e kwuru na mbụ, anyị kọwara na amaokwu nke iri na otu n’ime Daniel iri na abụọ na-akọwa oge amụma nke mejupụtara oge abụọ, nke mbụ n’ime ha bụ afọ iri atọ. Iji tinye nkwusi ike ziri ezi n’amaokwu nke iri na otu, agara m n’amaokwu nke asaa; iji gosi itinye aka kpọmkwem nke Kraịst n’ihe ịtụnanya ndị Ọ na-arụ n’etiti ndị Ya n’ụbọchị ikpeazụ.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

N’ịlaghachi n’amaokwu nke iri na otu, achọrọ m ichetara unu na Gebriel kpọrọ isi nke iri na abụọ kpọmkwem “ụbọchị ikpeazụ.” N’ụbọchị ndị otu narị puku iri anọ na anọ ahụ, ụbọchị ndị e ji akara ha ma ha abanye n’ọgbụgba ndụ na Chineke; dịka akwụkwọ Daniel siri dị, a ga-enwe ozi e meghere akara ya nke ga-ebili bụrụ oké mkpu. A na-anọchi anya ozi ahụ n’isi nke iri na abụọ site n’oge amụma atọ pụrụ iche, ndị ndị Millerite akọwaworị, ma emesịa Mmụọ nke Amụma kwadoro ha. Oge atọ ahụ anaghị anọchi anya oge, n’ihi na otu mmụọ ozi ahụ nke weliri aka abụọ ya eluigwe n’isi nke iri na abụọ, weliri otu aka ya eluigwe n’Mkpughe iri, wee ṅụọ iyi na oge agaghị adịkwa. Mkpọsa ahụ n’afọ 1844 pụtara na oge amụma atọ ahụ dị na Daniel iri na abụọ bụ oge ihe nnọchianya, nke ebughị n’obi ka ha nọchie anya oge.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Ya mere, mgbe oge amụma nnọchianya dị n’etiti na Daniel iri na abụọ bụ oge okpukpu abụọ nke na-amalite site n’afọ iri atọ n’isiakwụkwọ ahụ n’onwe ya ebe Maịkel guzoro elu, mgbe ahụ ị maara na oge okpukpu abụọ ahụ nke na-amalite site n’afọ iri atọ bụ mmezu zuru okè nke amụma alfa nke Abram. Omega nke amụma oge ahụ, nke na-amalite akụkọ ihe mere eme nke ọgbụgba ndụ n’ihe gbasara ndị a họpụtara, na-eru mmezu ya zuru okè n’otu isiakwụkwọ ahụ nke bụ njedebe kacha elu nke akaebe Daniel banyere ihe ga-adakwasị ndị Chineke n’ụbọchị ikpeazụ.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

N’oge ọgwụgwụ, a na-emeghe akwụkwọ Daniel, ìhè nke a mịrịpụtara na-akara ndị nke Chineke akara. N’oge ọgwụgwụ, a na-emeghe akwụkwọ Daniel, ìhè nke a mịrịpụtara ka e ji oge amụma atọ nọ n’ime isi ikpeazụ nke Daniel nọchite anya ya. Isi ahụ bụ omega nke isi atọ ndị mejupụtara ọhụụ Hiddekel, ma ọhụụ Hiddekel bụ omega nye isi atọ ndị na-anọchi anya alpha nke ọhụụ osimiri nke Daniel. Osimiri ndị ahụ malitere n’Eden mechara ruo n’aka Daniel, mgbe ahụkwa Okwu amụma nke Chineke wetara ha n’ọmụmụ Millerite nke mmụọ ozi mbụ na nke abụọ, bụ mmegharị alpha nke mmegharị abụọ nke ndị mmụọ ozi atọ ahụ. Afọ 1290 nke amaokwu nke iri na otu bụ omega nye amụma afọ 430 nke Abram na Paul.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Tupu anyị aga n’ihu na Daniel iri na abụọ na njikọ ya na amụma Abram, ọ dị mma icheta onye Pọl bụ. Pọl abụghị naanị onyeozi e zigara ndị Jentaịl, kama, nke dịkwa mkpa nke ukwuu, ọ kpọsara ozi ya site n’Okwu amụma nke Chineke. Nke ka mkpa karịa nke ahụ bụ na Pọl bụ onye amụma nke nkewa oge nke Chineke. Onye amụma nke nkewa oge bụ onye amụma a kpọlitere iji duzie ndị Chineke site n’otu nkewa oge ruo n’ọzọ, dị ka Mozis, site n’ofufe n’ebe ịchụàjà gaa n’ofufe n’ebe nsọ; Jọn Baptist; site n’ebe nsọ nke ụwa gaa n’Ụlọ Nsọ nke Eluigwe. Pọl dere ọtụtụ ozi na iwu gbasara etu a ga-esi tinye ihe nkịtị n’ihe ime mmụọ n’ọrụ karịa ndị odeakwụkwọ Akwụkwọ Nsọ ndị ọzọ niile ọnụ, n’ụzọ dị ukwuu! A kpọlitere ya iji kọwaa mgbanwe site n’ihe nkịtị gaa n’ihe ime mmụọ n’usoro ndị mmadụ ọgbụgba ndụ nke Chineke.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Pọl bụ njikọ na-ejikọta nkwa ọgbụgba-ndụ nile nke ndị a họọrọ nke Ebreham, n’oge ndị ahụ a họọrọ gbanwere site n’ihe nkịtị gaa n’ihe mmụọ. Ọ bụrụ na i guzobebeghị nke ọma n’ọrụ onye Pọl bụ n’akụkọ ihe mere eme nke ọgbụgba-ndụ, mgbe ahụ i nwere ike ghara ịhụ otú o si kwekọọ n’ụzọ Chukwu họpụtara, na amụma mbụ banyere ndị nke ọgbụgba-ndụ Chineke bụ amụma oge abụọ nke na-amalite site n’oge afọ iri atọ. Otu amụma bụ nke nna nke ndị a họọrọ tọrọ ntọala; ma mgbe ha gbanwere bụrụ ndị a họọrọ n’ụzọ mmụọ, e welitere onye-amụma nke oge nkesa ka o kpọpụta ma kọwaa mgbanwe ahụ, ma kwa ka o jiri onye akaebe nke abụọ sitere n’Agba Ọhụrụ, nke dabara n’otu ahịrị na onye akaebe mbụ sitere n’Agba Ochie, kwado amụma oge Ebreham. Ebreham n’mmalite, mgbe ahụ Pọl n’njedebe, na-anọchi anya mkpa nke 1290 nke ụbọchị ikpeazụ.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esonụ.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

“Ọhụụ Zekaraya banyere Joshua na Mmụo-ozi ahụ na-arụ ọrụ n’ụzọ pụrụ iche n’ahụmahụ nke ndị Chineke n’oge mmechi nke nnukwu ụbọchị mkpuchi mmehie. N’oge ahụ, a ga-ebute ụka fọdụrụnụ n’ime nnukwu ọnwụnwa na mkpagbu. Ndị na-edebe iwu Chineke na okwukwe Jizọs ga-anụ iwe dragọn ahụ na ndị agha ya. Setan na-agụ ụwa dịka ndị ọ na-achị; o jidewo ọchịchị ọbụna n’aka ọtụtụ ndị na-ekwu na ha bụ Ndị Kraịst. Ma lee, e nwere obere ìgwè mmadụ nọ ebe a na-eguzogide ọchịchị kacha elu ya. Ọ bụrụ na o nwee ike ihichapụ ha n’ụwa, mmeri ya ga-ezu oke. Dịka o si kpalie mba ndị ọgọ mmụọ ibibi Izrel, otu a ka n’oge na-adịghị anya ọ ga-akpalite ike ndị ajọ omume nke ụwa ka ha bibie ndị Chineke. A ga-achọ ka mmadụ nye nrubeisi n’iwu ndị mmadụ nyere, nke na-emebi iwu Chineke.”

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

“Ndị niile nke na-eguzosi ike n’ihe n’ebe Chineke nọ ka a ga-eyi egwu, kwupụta ha n’ihu ọha dị ka ndị ọjọọ, ma machibido ha. A ga-‘rarakwa unu nye site n’aka nne na nna, na ụmụnne, na ndị ikwu, na ndị enyi,’ ruo ọbụna n’ọnwụ. Luke 21:16. Naanị olileanya ha dị n’ebere Chineke; naanị ihe nchebe ha ga-enwe bụ ekpere. Dị ka Joshua rịọrọ arịrịọ n’ihu Mmụọ-ozi ahụ, otu a ka nzukọ fọdụrụnụ, n’obi agbajiri agbaji na okwukwe na-adịghị ada ada, ga-arịọ mgbaghara na nnapụta site n’aka Jizọs, Onye Ọkàiwu ha. Ha maara nke ọma mmehie nke ndụ ha, ha na-ahụ adịghị ike ha na ekwesịghị ekwesi ha; ha adịkwala njikere ịla n’obi.”

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

“Onye na-anwa mmadụ na-eguzo nso iji boo ha ebubo, dịka o guzoro nso iguzogide Joshua. Ọ na-atụ aka n’uwe ha rụrụ arụ, n’àgwà ha na-ezughị oke. Ọ na-egosi adịghị ike ha na nzuzu ha, mmehie ha nke enweghị ekele, ịdịghị ha ka Kraịst, nke emewo ka a kwatuo nsọpụrụ nke Onye-nzọpụta ha. Ọ na-agbalị ime ka ụjọ jide ha site n’echiche na ọnọdụ ha enweghị olileanya, na a gaghị asa unyi nke mmetọ ha pụọ ruo mgbe ebighị ebi. Ọ na-atụ anya, n’ụzọ dị otu a, ibibi okwukwe ha ka ha wee nyefee onwe ha n’ọnwụnwa ya, ma si n’ikwesị ntụkwasị obi ha nye Chineke wezuga onwe ha.

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

“Setan nwere ezi ihe ọmụma banyere mmehie ndị ahụ o nwara ndị nke Chineke ka ha mee, ọ na-emekwa ka ebubo ya sie ike megide ha, na-ekwupụta na, site na mmehie ha, ha efunahụla nchebe nke Chineke, ma na-ekwu na o nwere ikike ibibi ha. Ọ na-ekwupụta na ha kwesịkwara, dịka ya onwe ya, ka a chụpụ ha n’ihu ọma nke Chineke. ‘Ọ̀ bụ ndị a,’ ka ọ na-ekwu, ‘ka ha ga-anọchi m n’eluigwe, na-anọkwa n’ọnọdụ ndị mmụọ ozi ndị ahụ jikọtara onwe ha na m? Ha na-ekwu na ha na-erubere iwu Chineke isi; ma hà edebewo ụkpụrụ ya? Ọ̀ bụghị na ha hụrụ onwe ha n’anya karịa ka ha hụrụ Chineke n’anya? Ọ̀ bụghị na ha etinyela uru nke onwe ha karịa ije ozi Ya? Ọ̀ bụghị na ha ahụwo ihe nke ụwa n’anya? Lee mmehie ndị kpọrọ ndụ ha akara. Lezienụ anya n’ịchọ ọdịmma onwe ha, obi ọjọọ ha, ịkpọasị ha n’ebe ibe ha nọ. Chineke ọ̀ ga-achụpụ m na ndị mmụọ ozi m n’ihu Ya, ma o mechaa kwụọ ndị ahụ bụ ndị mere otu mmehie ahụ ụgwọ? Ị pụghị ime nke a, O Onyenwe anyị, n’ikpe ziri ezi. Ikpe ziri ezi na-achọ ka a kpọpụta ikpe megide ha.’”

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Ma ndị na-eso ụzọ Kraịst, ọ bụ ezie na ha emehiewo, ha enyefebeghị onwe ha ka ndị ọrụ Setan chịkwaa ha. Ha echegharịwo ná mmehie ha, wee jiri ịdị umeala n’obi na nchegharị chọọ Onyenwe anyị; Onye Nkwuchitere ha nke eluigwe na-arịọ arịrịọ n’ihi ha. Onye ahụ nke a kasị megburu emegbu site n’amaghị ekele ha, onye maara mmehie ha ma makwa nchegharị ha, na-ekwupụta, sị: ‘Ka Onyenwe anyị baara gị mba, O Setan. Enyere m ndụ M n’ihi mkpụrụ obi ndị a. A kanyere ha n’ọbụ aka M abụọ. Ha pụrụ inwe ezughị okè n’àgwà; ha pụrụ ịdaba n’ọrụ mgbalị ha; ma ha echegharịwo, M agbagharawo ha ma nabata ha.’”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

“Mwakpo Setan dị ike, aghụghọ ya dịkwa aghụghọ nke ukwuu; ma anya Onyenwe anyị dị n’ebe ndị nke Ya nọ. Mkpagbu ha dị ukwuu, ire ọkụ nke ite-ọku ahụ na-adị ka ọ ga-erepịa ha; ma Jisọs ga-eme ka ha si n’ime ya pụta dịka ọlaedo a nwalere n’ọkụ. A ga-ewepụ ịdị nke ụwa dị n’ime ha, ka e wee site n’aka ha kpughee onyinyo Kraịst n’izugbe ya.”

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

“N’oge ụfọdụ, ọ pụrụ iyi ka Onyenwe anyị echefuola ihe ize ndụ ndị chọọchị Ya nọ na ha na mmerụ ndị iro ya mere ya. Ma Chineke echefuola ya. Ọ dịghị ihe dị n’ụwa a nke dị oke ọnụ n’obi Chineke dịka chọọchị Ya. Ọ bụghị uche Ya na amụma ụwa ga-emebi akụkọ ya. Ọ dịghị ahapụ ndị Ya ka e merie ha site n’ọnwụnwa Setan. Ọ ga-ata ndị na-akọwahie Ya ahụhụ, ma Ọ ga-emere ndị niile ji ezi obi chegharịa amara. Ndị na-akpọku Ya maka ike iji zụlite agwa Kraịst, Ọ ga-enye ha enyemaka niile dị ha mkpa.

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“N’oge ọgwụgwụ oge, ndị nke Chineke ga-asụ ude ma tie mkpu n’ihi arụ arụ nile a na-eme n’ala ahụ. N’anya mmiri ha ga-adọ ndị ajọ omume aka ná ntị banyere ihe ize ndụ ha nọ n’ime ya site n’ịzọpụ ụkwụ n’iwu Chineke, ma n’iru uju a na-apụghị ikwupụta n’okwu, ha ga-eweda onwe ha n’ihu Onye-nwe-anyị n’ichegharị. Ndị ajọ omume ga-akwa emo n’iru uju ha ma kpọọ arịrịọ ha ndị dị nsọ asị ọchị. Ma ahụhụ nke mkpụrụ obi na iweda onwe ha ala nke ndị nke Chineke bụ ihe àmà a na-apụghị ịgọnarị agọnarị na ha na-enwetaghachi ike na ịdị ebube nke agwa furu efu n’ihi mmehie. Ọ bụ n’ihi na ha na-abịarukwu nso n’ebe Kraịst nọ, n’ihi na anya ha edobere n’ịdị ọcha Ya zuru oke, ka ha ji ahụ nke ọma otú mmehie si dị njọ nke ukwuu. Obi umeala na ịdị umeala n’obi bụ ọnọdụ nke ihe ịga nke ọma na mmeri. Okpueze nke ebube na-eche ndị ahụ na-ehulata n’ala n’ụkwụ obe.”

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

“Ndị Chineke nke kwesịrị ntụkwasị obi, ndị na-ekpe ekpere, dị ka a sị na a mechiri ha n’ime ya na Ya. Ha onwe ha amaghị otú e si chebe ha nke ọma. N’ịbụ ndị Setan na-akpali, ndị ọchịchị nke ụwa a na-achọ ibibi ha; ma ọ bụrụ na a ga-emepe anya ụmụ Chineke dịka e mepere anya ohu Ịlaịsha na Dọtan, ha ga-ahụ ndị mmụọ ozi Chineke ka ha mara ụlọikwuu gburugburu ha, na-egbochi ìgwè ndị ọchịchịrị.”

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

“Dịka ndị nke Chineke na-eweda mkpụrụ obi ha n’ihu Ya ala, na-arịọsi ike maka ịdị ọcha nke obi, e nyere iwu ahụ, ‘Wepụnụ uwe ndị ruru unyi ahụ,’ ma kwuo okwu ndị na-agba ume, ‘Lee, emeela m ka ajọ omume gị si n’ahụ gị gafee, m ga-eyikwa gị uwe ọzọ e gbanwere agbanwe.’ Zekaraịa 3:4. A na-eyikwasị ụmụ Chineke ndị a nwaleworo, ndị a nwara ọnwụnwa, ndị kwesị ntụkwasị obi, uwe mwụda na-enweghị ntụpọ nke ezi omume Kraịst. A na-eyikwasị ndị fọdụrụnụ a na-eleda anya uwe ebube, ka a ghara imetọ ha ọzọ ruo mgbe ebighị ebi site n’ire ure nke ụwa. A na-edobe aha ha n’akwụkwọ nke ndụ nke Nwa Atụrụ ahụ, ka e depụta ha n’etiti ndị kwesị ntụkwasị obi nke ọgbọ niile. Ha eguzogidela aghụghọ nile nke onye nduhie ahụ; a dọpụtaghị ha n’ikwesị ntụkwasị obi ha site n’ọkụkọkpu dragọn ahụ. Ugbu a, a na-echebe ha ruo mgbe ebighị ebi pụọ n’aghụghọ nile nke onye ọnwụnwa ahụ. A na-ebufe mmehie ha n’ebe onye sitere na ya malite mmehie nọ. A na-etinye ‘okpu isi mara mma’ n’isi ha.”

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

“Mgbe Setan nọ na-akwalite ebubo-ya nile, ndị mmụọ ozi dị nsọ, ndị a na-adịghị ahụ anya, nọ na-agagharị ije n’ebe dị iche iche, na-etinye n’ahụ ndị kwesiri ntụkwasị obi akara nke Chineke dị ndụ. Ndị a bụ ndị ahụ guzo n’Ugwu Zaịọn ha na Nwa-aturu ahụ, ebe e dere aha nke Nna Ya n’egedege ihu ha. Ha na-abụ abụ ọhụrụ ahụ n’ihu ocheeze ahụ, abụ ahụ nke ọ dịghị mmadụ pụrụ ịmụta ma e wezụga otu narị na puku iri anọ na puku anọ ahụ, ndị a gbapụtara n’ụwa. ‘Ndị a bụ ndị ahụ na-eso Nwa-aturu ahụ ebe ọbụla Ọ na-aga. A gbapụtara ndị a n’etiti mmadụ, ka ha bụrụ mkpụrụ mbụ nye Chineke na nye Nwa-aturu ahụ. A hụghị aghụghọ n’ọnụ ha: n’ihi na ha enweghị ntụpọ n’ihu ocheeze Chineke.’ Mkpughe 14:4, 5.”

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Ugbu a ka e ruola mmezu zuru ezu nke okwu ndị ahụ nke Mụọ-ozi ahụ kwuru: ‘Ya mere nụrụ ugbu a, gị Joshua, nnukwu onye nchụàjà, gị na ndị ibe gị ndị nọ ọdụ n’ihu gị; n’ihi na ha bụ ndị a na-eju anya n’ihi ha: n’ihi na, lee, M ga-eme ka Ohu M, Alaka ahụ, pụta.’ Zekaraịa 3:8. E kpughere Kraịst dịka Onye Mgbapụta na Onye Nzọpụta nke ndị Ya. Ugbu a n’ezie, ndị fọdụrụnụ bụ ‘ndị a na-eju anya n’ihi ha,’ dịka anya mmiri na ịdị umeala n’obi nke njem ha na-enye ohere nye ọṅụ na nsọpụrụ n’ihu Chineke na Nwa Atụrụ ahụ. ‘N’ụbọchị ahụ ka alaka nke Onyenwe anyị ga-adị mma ma dị ebube, mkpụrụ nke ụwa ga-adịkwa mma nke ukwuu ma maa mma nye ndị gbapụrụ agbahapụ nke Izrel. O wee ruo na onye a hapụrụ na Zaịọn, na onye fọdụrụ na Jerusalem, ka a ga-akpọ onye dị nsọ, ọbụna onye ọbụla e dere n’etiti ndị dị ndụ na Jerusalem.’ Aịsaịa 4:2, 3.” Prophets and Kings 587–592.