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# Panium - Number Ten

Panium - Nọmba Iri

The Rise and Fall of Nations: Sealing the 144,000 and the Hidden Prophetic History of Daniel 11:10–16

Ịrị elu na ọdịda nke mba dị iche iche: Ịka akara nke 144,000 na akụkọ ihe omimi amụma e zoro ezo nke Daniel 11:10–16

Author

Jeff Pippenger

Published

April 16, 2025

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The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Isiokwu dị n’amaokwu nke iri na otu na nke iri na abụọ bụ ịrị elu na ọdịda nke eze ndịda, dịkwa ka ịrị elu na ọdịda ikpeazụ nke United States nke e ji onye isi ala ikpeazụ nọchite anya ya n’amaokwu nke abụọ, dịkwa ka onye nnọchi anya ikpeazụ nke ike dragọn n’ụwa; ịrị elu na ọdịda ikpeazụ nke United Nation’s nke e ji amaokwu nke atọ na nke anọ nọchite anya ya. Amaokwu nke ise ruo nke itoolu na-anọchi anya akụkọ ihe mere eme nke ike popu site n’afọ 538 ruo n’afọ 1798. Afọ 538 na-akara mmalite inye ike nye ike popu, afọ 1798 na-akara ọnyá na-egbu egbu nke popu, ya mere amaokwu nke ise ruo nke itoolu na-anọchi anya ịrị elu na ọdịda ikpeazụ nke anụ ọhịa ahụ. Amaokwu nke iri na-akara afọ 1989 dịka ọdịda nke eze ndịda dịka e si n’ụlọikpe Soviet mbụ nọchite anya ya.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> “A kwere ka mba ọ bụla nke batara n’elu ikpo okwu nke omume ka ọ nọrọ n’ọnọdụ ya n’elu ụwa, ka e wee hụ ma ọ ga-emezu nzube nke ‘Onye Nche na Onye Nsọ.’ Amụma esorola ịrị elu na ọdịda nke alaeze ukwu dị iche iche nke ụwa—Babịlọn, Midia na Peasia, Gris, na Rom. N’ihe metụtara nke ọ bụla n’ime ndị a, dịka o mere mba ndị nwere ike pere mpe, akụkọ ihe mere eme kwughachiri onwe ya. Nke ọ bụla nwere oge ule ya, nke ọ bụla dara ada, ebube ya laa n’iyi, ike ya hapụrụ ya, ebe ya kwa ka onye ọzọ bịara jide....”

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> “Site n’ịrị elu na ọdịda nke mba dị iche iche dịka e mere ka o doo anya n’akwụkwọ nke Akwụkwọ Nsọ Dị Nsọ, ha kwesịrị ịmụta otú otuto nkịtị nke mpụta na nke ụwa si bụrụ ihe efu. Babilọn, ya na ike ya nile na ebube ya nile, nke ụwa anyị ahụbeghị ụdị ya ọzọ kemgbe ahụ,—ike na ebube nke n’anya ndị mmadụ nke ụbọchị ahụ yiri ihe siri ike ma na-adịgide adịgide,—lee otú o si kpamkpam laa n’iyi! Dị ka ‘ifuru nke ahịhịa’ ka ọ lawo n’iyi. Otu a ka ihe niile na-enweghị Chineke dịka ntọala ha si ala n’iyi. Naanị ihe ahụ nke ejikọtara na nzube Ya ma na-egosipụta agwa Ya ka pụrụ ịdịgide. Ụkpụrụ Ya bụ naanị ihe ndị guzosiri ike nke ụwa anyị maara.” Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Amaokwu nke iri na otu na nke iri na abụọ na-akọwa mbilite ikpeazụ na ọdịda ikpeazụ nke eze nke ndịda, dịka Russia si anọchi anya ya. Amaokwu nke iri na atọ ruo nke iri na ise na-akọwa mbilite ikpeazụ na ọdịda ikpeazụ nke United States. Akụkọ amụma dum nke isi nke iri na otu ka e wuru n’elu nhazi nke mbilite na ọdịda nke alaeze dị iche iche. Onye na-amụ amụma ga-atụle eziokwu a ma ọ bụrụ na ọ ga-enwe ohere ọ bụla nke ikewa ozi amụma nke isi nke iri na otu n’ụzọ ziri ezi.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Nlele nke isi nke Daniel isi nke iri na otu bụ na o nwere ihe atụ ndị a na-emegharị emegharị nke ịrị elu na ọdịda nke alaeze dị iche iche. Mgbe Nwanyị White kwuru, “N’otú a ka alaeze Midia na Peasia lara n’iyi, nakwa alaeze Gris na Rom,” ọ na-akọwa “Gris” dị ka dragọn ahụ, “Rom” dị ka anụ ọhịa ahụ, na “Midia na Peasia” dị ka onye amụma ụgha ahụ. Ọ na-akọwa ịrị elu ikpeazụ na ọdịda ikpeazụ nke alaeze ikpeazụ nke ụwa, nke mejupụtara dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ, ndị na-amalite ịrị elu ha n’iwu Sunday ma na-eduga ụwa gaa Amagedọn n’imezu Mkpughe 16:12–21. Ọ na-edu ndị Chineke gaa n’ebe “ịrị elu na ọdịda nke mba dị iche iche dịka e mere ka o doo anya n’akwụkwọ nke Akwụkwọ Nsọ Dị Nsọ” dị ka echiche a ga-eji rụọ ọrụ iji “mụta otú ebube nke na-apụta n’èzí na nke ụwa a bụ ihe efu n’eziokwu.”

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

Ihe kpatara anyị ji kwesị “ịmụ otú ebube mpụga na nke ụwa si bụrụ ihe efu n’ezie,” bụ ka anyị wee ghọtakwuo na ihe niile na-ala n’iyi “nke na-enweghị Chineke dịka ntọala ya.” Ya mere, inwe Chineke ma ọ bụ enweghị Chineke dịka ntọala gị bụ okwu metụtara ndụ ma ọ bụ ọnwụ. Site n’ebe ahụ n’usoro mmepe nke echiche ahụ, Nwanyị White wee kọwaa ihe ọ pụtara inwe Chineke dịka ntọala gị mgbe ọ sịrị, “Naanị ihe ahụ nke ejikọtara na nzube Ya ma na-egosipụta agwa Ya ka pụrụ iguzosi ike.” Ọ ka kọwasịrị na ihe niile na-adịghị n’elu ntọala Chineke na-ala n’iyi, nakwa na ihe abụọ na-ekpebi ihe e wuru n’elu ntọala ahụ bụ ma ihe ahụ “ejikọtara na nzube Ya,” na nke ahụ “na-egosipụta agwa Ya.” Agwa Ya bụ ntọala Ya.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Mgbe ahụ, n’ahịrịokwu mmechi nke paragraf ahụ, ọ na-ekwu na “Ụkpụrụ Ya bụ naanị ihe ndị guzosiri ike ụwa anyị maara.” Àgwà Chineke bụ ụkpụrụ Ya, ụkpụrụ Ya na-egosikwa àgwà Ya. Ọ bụ okwu metụtara ndụ ma ọ bụ ọnwụ n’otú mmadụ si emetụta Chineke dị ka ntọala nke ihe niile. Ana m ekwusi ike na e wuru usoro ntọala nke Daniel isi nke iri na otu n’elu akụkọ banyere ịrị elu na ọdịda nke alaeze dị iche iche. E nwere otu akụkụ ebe mkpali nsọ na-agwa anyị ụdị ọmụmụ ziri ezi.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

> “E nwere ọmụmụ nke akụkọ ihe mere eme nke a na-ekwesịghị ịkatọ. Akụkọ nsọ bụ otu n’ime ihe ọmụmụ dị n’ụlọ akwụkwọ ndị amụma. N’ihe e dekọrọ banyere ụzọ O si emeso mba dị iche iche ka a hụrụ nzọụkwụ Jehova. Ya mere taa, anyị kwesịkwara ịtụle ụzọ Chineke si emeso mba nile nke ụwa. Anyị ga-ahụ n’akụkọ ihe mere eme mmezu nke amụma, mụọ ọrụ nile nke Nduzi Chineke n’ime nnukwu mmegharị ndozigharị, ma ghọta ọganihu nke ihe omume dị iche iche n’ịkpọkọta mba nile maka ọgụ ikpeazụ nke nnukwu esemokwu ahụ.” The Ministry of Healing, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

A na-amata ọmụmụ akụkọ ihe mere eme e doro nsọ dị ka ọmụmụ banyere otu Chineke si emeso mba nile nke ụwa, nakwa n’ime nduzi Chineke site n’iru-ndu nke nlekọta Ya n’ime mmegharị mgbanwe Ya, ya mere, akụkọ ihe mere eme e doro nsọ gụnyere ahịrị ọmụmụ nke mpụga na nke ime. Ebumnuche nke iji akụkọ ihe mere eme kwado Okwu amụma Chineke bụ iji akụkọ ihe mere eme amụma ahụ ka e wee “ghọta ọganihu nke ihe omume dị iche iche n’ịchịkọta mba nile maka ọgụ ikpeazụ nke nnukwu esemokwu ahụ.” E si n’ime nkọwa sara mbara nke Nwanyị White banyere mkpa ọ dị iwulite ihe nlereanya amụma nke akụkọ ihe mere eme dị nsọ, nke dabere n’elu usoro ntọala ahụ a na-anọchi anya ya n’ime “ibilite na ida” nke alaeze dị iche iche, were paragraf gara aga ahụ.

> “As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

> “Dịka nkwadebe maka ọrụ Ndị Kraịst, ọtụtụ ndị na-eche na ọ dị mkpa inweta ọmụma sara mbara banyere akwụkwọ akụkọ ihe mere eme na nke nkà mmụta okpukpe. Ha na-eche na ọmụma a ga-abụ enyemaka nye ha n’ịkụzi ozioma. Ma ọmụmụ ha siri ike banyere echiche ụmụ mmadụ na-eduga n’ime ka ozi ha ghara ịdị ike, kama ime ka ọ sie ike. Mgbe m hụrụ ụlọ ọba akwụkwọ jupụtara n’akwụkwọ ukwu dị arọ nke ihe ọmụma akụkọ ihe mere eme na nke nkà mmụta okpukpe, ana m eche, Gịnị mere e ji emefu ego maka ihe na-abụghị achịcha? Isi nke isii nke Jọn na-agwa anyị karịa ihe a pụrụ ịhụ n’ọrụ ndị dị otu a. Kraịst na-ekwu, ‘Abụ m Achịcha nke Ndụ: onye na-abịakwute M agaghị agụ agụụ ma ọlị; onye na-ekwere na M agaghịkwa akpọ nkụ ma ọlị.’ ‘Abụ m Achịcha dị ndụ nke si n’eluigwe bịa: ọ bụrụ na onye ọ bụla erie Achịcha a, ọ ga-adị ndụ ruo mgbe ebighị ebi.’ ‘Onye na-ekwere na M nwere ndụ ebighị ebi.’ ‘Okwu ndị M na-agwa unu, ha bụ mmụọ, ha bụkwa ndụ.’ Jọn 6:35, 51, 47, 63.”

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

> “E nwere ọmụmụ nke akụkọ ihe mere eme nke a na-ekwesịghị ịkatọ. Akụkọ ihe mere eme dị nsọ bụ otu n’ime ọmụmụ ndị a na-akụzi n’ụlọ akwụkwọ ndị amụma. N’akwụkwọ ndekọ nke omume Ya n’etiti mba dị iche iche, a hụrụ nzọụkwụ Jehova. Ya mere taa, anyị ga-atụle omume Chineke n’etiti mba nile nke ụwa. Anyị ga-ahụ n’akụkọ ihe mere eme mmezu nke amụma, mụtakwa ọrụ nke Nlekọta Chineke n’ime nnukwu mmegharị mgbanwe, ma ghọta ọganihu nke ihe omume dị iche iche n’ịkwado mba nile maka ọgụ ikpeazụ nke nnukwu esemokwu ahụ.

> “Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

> “Ụdị ọmụmụ dị otu a ga-enye echiche sara mbara, zuru ezu banyere ndụ. Ọ ga-enyere anyị aka ịghọta ihe ụfọdụ banyere mmekọrịta na ndabere ya dị iche iche, otú e si ejikọ anyị ọnụ n’ụzọ dị ịtụnanya n’ime nnukwu nwanne mmadụ nke ọha mmadụ na mba dị iche iche, na otú mmegbu na iweda otu onye n’ala, ruo n’ókè dị ukwuu, si bụrụ mfu nye mmadụ niile.

> “But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

> “Ma akụkọ ihe mere eme, dị ka a na-amụkarị ya, na-elekwasị anya n’ihe mmadụ rụzuru, mmeri ya n’agha, ihe ịga nke ọma ya n’inweta ike na ịdị ukwuu. A na-eleghara ọrụ Chineke n’ihe gbasara omume mmadụ anya. Ole na ole na-amụ mmezu nke nzube Ya n’ịrị elu na n’ida mba dị iche iche.

> “And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

> “Ma, ruo n’ókè dị ukwuu, nkà mmụta banyere Chineke, dị ka a na-amụ ya ma na-akụzi ya, abụghị ihe ọzọ karịa ndekọ echiche mmadụ chepụtara echepụta, nke na-eje ozi naanị iji ‘mee ka ndụmọdụ gbaa ọchịchịrị site n’okwu ndị na-enweghị ihe ọmụma.’ Ugboro ugboro, mkpali dị n’ịnakọta ọtụtụ akwụkwọ ndị a abụghị nke ukwuu ọchịchọ inweta nri maka uche na mkpụrụobi, kama ọ bụ ọchịchọ ịma ndị ọkà ihe ọmụma na ndị na-amụ banyere Chineke, ọchịchọ igosi ndị mmadụ Iso Ụzọ Kraịst n’okwu na nkwupụta ndị e ji amamihe mụtara kọwaa ya.”

> “Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

> “Ọ bụghị akwụkwọ niile e dere pụrụ ịrụ ọrụ nke ndụ dị nsọ. ‘Mụta n’aka M,’ ka Onye Ozizi Ukwu ahụ kwuru, ‘burunu yoke M n’isi unu,’ ‘mụtanụ ịdị nwayọọ na ịdị umeala n’obi M.’ Nganga ọgụgụ isi unu agaghị enyere unu aka ikwurịta okwu na mkpụrụ obi ndị na-ala n’iyi n’ihi agụụ nke achịcha nke ndụ. N’ịmụ akwụkwọ ndị a, unu na-ekwe ka ha were ọnọdụ nke nkuzi bara uru ndị unu kwesịrị ịbụ ndị na-amụta n’aka Kraịst. Site n’ụzọ o si pụta n’ọmụmụ a, a naghị azụ ndị mmadụ nri. Naanị ntakịrị n’ime nchọpụta ahụ nke na-eme ka uche daa mbà na-eweta ihe ga-enyere mmadụ aka ịbụ onye ọrụ na-aga nke ọma maka mkpụrụ obi.”

> “The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

> “Onye Nzọpụta bịara ‘ikwusa ozi-ọma nye ndị ogbenye.’ Luk 4:18. N’ozizi Ya Ọ jiri okwu ndị kasị mfe na ihe nnọchianya ndị kasị doo anya. A na-ekwukwa na ‘ìgwè mmadụ nkịtị ji ọṅụ gee Ya ntị.’ Mak 12:37. Ndị na-achọ ime ọrụ Ya maka oge a kwesịrị inwe nghọta miri emi karị banyere nkuzi ndị O nyere.”

> “The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

> “Okwu nile nke Chineke di ndu bu agụmakwụkwọ kachasi elu n’ihe nile. Ndi nējere ndi mmadu ozi kwesiri iri n’achicha nke ndu. Nke a gāenye ha ike nke mmụọ; mgbe ahu, a gādi ha njikere ijere umu ụdị ndi mmadu nile ozi.” The Ministry of Healing, 441–443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Sista White kọwakwuru na ịmata mmezu ike Chineke n’ịtọlite ndị eze na iwepụ ndị eze dabere n’ihe ndị eze ahụ họọrọ bụ ezi nkà ihe ọmụma nke ọmụmụ akụkọ ihe mere eme.

> “In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

> “N’akụkọ ihe mere eme nke mba dị iche iche, onye na-amụ okwu Chineke pụrụ ịhụ mmezu n’eziokwu nke amụma Chineke. Babilọn, mgbe e mechara kụrie ya ma gbajie ya, lara n’iyi n’ihi na n’oge ọganihu ya, ndị ọchịchị ya were onwe ha dị ka ndị na-adabereghị na Chineke, ma kpọọ otuto nke alaeze ha ihe arụzuru site n’aka mmadụ. E letara ọchịchị Midia na Peshịa ọnụma nke Eluigwe n’ihi na n’ime ya a zọpịara iwu Chineke n’okpuru ụkwụ. Egwu Jehova enwetaghị ọnọdụ n’ime obi nke ọtụtụ mmadụ karịrị akarị n’ime ndị ahụ. Ajọ omume, nkwulu Chineke, na nrụrụ aka jupụtara ebe nile. Alaeze ndị sochiri ya jọrọ njọ ma mebiewanye karịa; ndị a wee rida ala karịakwa ala n’ogo nke uru omume ọma.

> “The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

> “Ike nke onye-isi ọbụla n’ụwa na-eji achị bụ nke Eluigwe nyere; ma ihe ịga nke ọma ya na-adabere n’otú o si eji ike e nyere ya otu a. Nye onye ọbụla, okwu nke Onye Nche ahụ dị nsọ bụ, ‘Ekèkwara m gị ike, ọ bụ ezie na ị maghị M.’ Aịsaịa 45:5. Ma nye onye ọbụla, okwu ndị a gwara Nebukadneza n’oge ochie bụ ihe mmụta nke ndụ: ‘Wepụ mmehie gị site n’ezi omume, na ajọ omume gị site n’igosipụta ebere n’ebe ndị ogbenye nọ: ma eleghị anya, udo gị ga-adị ogologo.’ Daniel 4:27.”

> “To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> “Iji ghọta ihe ndị a,—iji ghọta na ‘ezi omume na-ebuli mba elu;’ na ‘a na-eme ka ocheeze guzosie ike site n’ezi omume,’ ma ‘na-akwado ya site n’ebere;’ iji mata mmezu nke ụkpụrụ ndị a n’ịhụputa ike nke Onye ahụ ‘na-ewepụ ndị eze, na-eme kwa ka ndị eze bilie,’—nke a bụ ịghọta nkà ihe ọmụma nke akụkọ ihe mere eme. Ilu 14:34; 16:12; 20:28; Daniel 2:21.

> “In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

> “Naanị n’okwu Chineke ka a na-egosipụta nke a nke ọma. N’ebe a ka e gosiri na ike nke mba dị iche iche, dịka nke ndị mmadụ n’otu n’otu, adịghị adị n’ime ohere ma ọ bụ ụzọ dị mfe ndị na-eme ka ha dị ka ndị a pụghị imeri emeri; ọ dịghịkwa adị n’ime ịdị ukwu ha nke ha ji na-anya isi. A na-atụ ya site n’otú ha si eguzosi ike n’ihe n’ime imezu nzube Chineke.” Prophets and Kings, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Isi okwu dị na amaokwu iri na otu na iri na abụọ bụ ịrị elu na ọdịda nke eze ndịda, ma nke ka mkpa, amaokwu ndị a na-egosi imechi akara nke puku narị anọ na iri anọ na anọ, nakwa nke abụọ n’ime ule atọ nke malitere n’oge ọgwụgwụ na 1989 dịka e si nọchite ya anya n’amaokwu nke iri.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

A na-anọchi akara ahụ anya site n’aka Daniel n’olulu ọdụm, ndị ikom atọ ahụ a họpụtara n’ọkụ nke oven ahụ na-enwu enwu, Daniel na ndị ikom atọ ahụ a họpụtara na-ekpe ekpere ka ha ghọta nrọ Nebukadneza banyere onyinyo nke anụ ọhịa ndị ahụ n’isi nke abụọ, Daniel na-ekpe ekpere nke Levitikọs iri abụọ na isii n’isi nke itoolu, ndị amamihe ahụ bụ ndị na-aghọta mmụba nke ihe ọmụma, Joshua ka a na-ewepụ mmehie ya n’akwụkwọ Zekaraya isi nke atọ, Zerubabel n’isi nke anọ, Josef ịghọ onye ọchịchị nke abụọ n’Ijipt, ndị na-eso ụzọ ahụ n’ụlọ elu ahụ ụbọchị iri tupu Pentikọst, ndị Miller n’ọgbakọ ọmụma Exeter, Lazarọs na-eduga usoro ahụ n’Mbata Mmeri ahụ, na puku mmadụ narị otu na iri anọ na anọ ahụ n’Akwụkwọ Mkpughe isi nke asaa.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Amaokwu nke iri na otu bịara n’afọ 2014 ná mmalite agha Ukraine, ma n’ọnwa Julaị nke afọ 2023 ule anya ahụ, ebe a na-eme ka ndị nke Chineke “dị ọcha,” malitere. Ahịrị nke ise n’isi nke iri na otu bụ amaokwu nke iri na atọ ruo nke iri na ise.

## Fifth Line Overview

Nchịkọta Ahịrị nke Ise

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

> N’ihi na eze nke ugwu ga-alọghachi, ọ ga-ebupụtakwa ìgwè mmadụ karịrị nke mbụ, ọ ga-abịakwa n’eziokwu mgbe afọ ụfọdụ gasịrị, ya na nnukwu agha na nnukwu akụnụba. Ma n’oge ndị ahụ ọtụtụ ga-ebili imegide eze nke ndịda: ndị na-apụnara mmadụ ihe n’etiti ndị gị ga-ebulikwa onwe ha elu ime ka ọhụụ ahụ guzosie ike; ma ha ga-ada. Ya mere eze nke ugwu ga-abịa, kpokwasịkwa ugwu mkpọrọgwụ, werekwa obodo ndị kasị sie ike: ogwe-aka nke ndịda agaghị enwe ike iguzogide, ndị ya a họpụtara agaghịkwa enwe ike iguzogide; ọ gaghịkwa adị ike ọbụla iji guzogide. Daniel 11:13–15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Amaokwu ndị a mezuru n’afọ 200 T.K., ha na-akọwapụ Agha Panium, nke gụnyere ndị eze na-emegide onwe ha na njikọ ha; ma amaokwu ndị ahụ bụkwa ebe n’akụkọ ihe mere eme ka Rom na-ekpere arụsị bidoro igosipụta onwe ya nke mbụ n’ime akụkọ Daniel isi nke iri na otu. Amaokwu ndị a gụnyekwara mbilite na ọdịda ikpeazụ nke alaeze nke isii nke amụma Akwụkwọ Nsọ, kamakwa akụkọ Akwụkwọ Nsọ banyere Kraịst ileta Caesarea Philippi, ebe Pita na-edobe akara nke ndị narị otu na puku iri anọ na anọ. Akụkọ ihe mere eme a na-anọchi anya ịdebanye akara nke ndị narị otu na puku iri anọ na anọ site n’ịbịa nke nke atọ n’ime ule atọ nke isi nke iri na abụọ, nke mejupụtara ịbụ “e sachapụwo, mee ka ọcha, ma nwalee ha.”

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Amaokwu atọ ndị a na-eduga n’amaokwu nke iri na isii ebe e ji Sunday law nọ na United States na-anọchi anya ya. Mgbe nzukọ-ụlọikwuu Exeter kwụsịrị n’ụbọchị Ọgọst 17, 1844, amamihe ndị na-amaghị nwoke buo ozi nke Mkpu Etiti Abalị gafee ụsọ oké osimiri ọwụwa anyanwụ nke United States n’ime ụbọchị iri isii na isii. E nwere oge mgbe ndị na-amaghị nwoke niile tetara, ma otu òtù enweghị mmanụ, tinyere ihe niile nke ahụ na-akọwapụta. Mgbe a gbanwere aha Saịmọn Bà-Jona ka ọ bụrụ Pita, a na-akara akara nke otu narị puku iri anọ na anọ. Site n’ebe ahụ gaa n’ihu, Jizọs malitere ịkụziri ndị na-eso ụzọ ya ihe banyere ihe ndị jikọtara na obe.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Obe bụ ihe nnọchianya nke mmechi oge amara, ma e weliri William Miller, onye e jiri Jọn Baptist kpọọ ụdị ya, onye n’onwe ya ka e jiri Ịlaịja kpọọ ụdị ya, ka o gosipụta “ihe omume ndị metụtara mmechi oge amara,” dịka Jọn Baptist na Ịlaịja abụọ ahụ mere. Jọn kwuru ya n’ụzọ a.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ma mgbe ọ hụrụ ọtụtụ ndị Farisii na ndị Sadusii ka ha na-abịa na baptizim ya, ọ sịrị ha, Unu ọgbọ agwọ ọjọọ, ònye adọla unu aka ná ntị ka unu gbanahụ iwe ahụ na-abịa? Matiu 3:7.

Elijah said it this way.

Elaịja kwuru ya otu a.

> And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

> Ehab we mekwara ogige arụsị; Ehab mekwara ihe kpatara iwe Jehova, Chineke nke Izrel, karịa ndị eze Izrel niile ndị bu ya ụzọ. N’ụbọchị ya ka Haịel, onye Betel, wuru Jeriko: ọ tọrọ ntọala ya n’ime Ebiram, ọkpara ya, ma guzobe ọnụ ụzọ ámá ya n’ime Segub, nwa ya nke-ntà, dị ka okwu Jehova si dị, nke O kwuru site n’aka Joshua nwa Nun. Ilaija, onye Tishbe, onye bụ otu n’ime ndị bi na Gilead, wee sị Ehab, Dị ka Jehova, Chineke nke Izrel, Onye m guzoro n’ihu Ya, dị ndụ, agaghị enwe igirigi ma ọ bụ mmiri ozuzo n’afọ ndị a, ma e wezụga dịka okwu m si dị. 1 Ndị Eze 16:33–17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

N’ịkọwa ọrụ William Miller dị ka onye mmegharị nke oge a, Sister White kwuru:

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Ọ dị mkpa ka e mee ka ndị mmadụ mata ihe ize ndụ ha nọ n’ime ya; ka a kpalite ha ịkwadebe maka ihe omume ndị ahụ dị oké njọ nke jikọtara na mmechi nke ohere amara.” The Great Controversy, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Amaokwu isii ikpeazụ nke Daniel iri na otu na-anọchi anya “ihe omume ndị metụtara mmechi nke oge amara.” E mepere ihe omume ndị ahụ n’oge ọgwụgwụ na 1989, ma e kpughere ha nke ọma.

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> “Tupu a kpọgide Ya n’obe, Onye Nzọpụta ahụ kọwara ndị na-eso ụzọ Ya na a ga-egbu Ya ma na Ya ga-ebilikwa ọzọ n’ili; ndị mmụọ ozi nọkwa ebe ahụ iji mee ka okwu Ya dakwasie uche na obi ha ike. Ma ndị na-eso ụzọ ahụ nọ na-atụ anya ntọhapụ nke ụwa a site n’okpuru yoke ndị Rom, ha enweghịkwa ike ịnara n’obi echiche ahụ na Onye ahụ nke olileanya ha niile dabeere n’ebe Ọ nọ ga-ata ahụhụ ọnwụ ihere. A chụpụrụ okwu ndị ahụ ha kwesịrị icheta n’uche ha; ma mgbe oge ọnwụnwa bịara, ọ hụrụ ha n’enweghị nkwadebe. Ọnwụ Jizọs bibiri olileanya ha kpamkpam, dịka a ga-asị na Ọ dọghị ha aka ná ntị tupu ya emee. Ya mere, n’amụma, a na-eme ka ọdịnihu ghe oghe n’ihu anyị nke ọma, dịka e si mee ka ọ ghe oghe n’ihu ndị na-eso ụzọ ahụ site n’okwu Kraịst. A kọwara ihe ndị metụtara mmechi oge amara na ọrụ nkwadebe maka oge nsogbu ahụ nke ọma. Ma ìgwè mmadụ buru ibu enweghị nghọta banyere eziokwu ndị a dị mkpa karịa ka ha gaara enwe ma a sị na ekpughere ha ha mgbe ọ bụla. Setan na-eche nche iji napụ mmetụta ọ bụla nke ga-eme ka ha bụrụ ndị maara ihe ruo nzọpụta, oge nsogbu ahụ ga-ahụkwa ha n’enweghị njikere.” The Great Controversy, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

Ọ bụ na Sịsarịa Filipai, nke bụ Panium, nke bụ amaokwu iri na atọ ruo iri na ise, ka Kraịst malitere izi ndị na-eso ụzọ Ya banyere obe, si otú a na-anọchi anya akụkọ ihe mere eme nke nzukọ mkpakọrịta Exeter ruo Ọktoba 22, 1844. N’mmalite nke mmegharị ndozigharị nke ndị otu narị puku iri anọ na anọ, e kpughere “ihe omume ndị metụtara mmechi oge amara,” ma n’ọgwụgwụ mmegharị nke ndị otu narị puku iri anọ na anọ, a na-ekpughe “ihe omume ndị metụtara mmechi oge amara” n’ime akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Taa, n’ime mmụọ na ike nke Ilaịja na nke Jọn Onye Na-eme Baptizim, ndị ozi Chineke họpụtara na-adọta uche nke ụwa nke e debere n’okpuru ikpe gaa n’ihe ndị dị oke njọ ga-eme n’oge na-adịghị anya, n’ihe metụtara awa ikpeazụ nke oge amara na mpụta Kraịst Jizọs dịka Eze nke ndị eze na Onyenwe nke ndị nwe.” Prophets and Kings, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

“Ọnọdụ ndị metụtara mmechi oge amara” bụ ọnọdụ ndị e kpughere, a tọghekwara akara ha, n’akụkọ nzuzo nke amaokwu nke iri anọ. N’akwụkwọ Zekaraya isi nke atọ, e gosipụtara ihe oyiyi nke ihe nkiri ikpeazụ nke ikpe nchọpụta. Mkpali nsọ jikọtara àmà Zekaraya na ndị ahụ a kara akara n’Ezikiel isi nke itoolu.

> “The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. 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, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

> “Ndị nke Chineke na-asụ ude ma na-akwa ákwá n’ihi ihe arụ nile a na-eme n’ala ahụ. Site n’anya mmiri, ha na-adọ ndị ajọ omume aka ná ntị banyere ihe ize ndụ dị ha n’itịkwasị iwu Chineke n’okpuru ụkwụ, ma site n’iru uju a na-apụghị ikwu okwu, ha na-eweda onwe ha ala n’ihu Onyenwe anyị n’ihi njehie nke onwe ha. Ndị ajọ omume na-akwa emo iru uju ha, na-akparị arịrịọ ha dị nsọ, ma na-eme ihe ọchị n’ihe ha na-akpọ adịghị ike ha. Ma oke mwute na iweda onwe ala nke ndị nke Chineke bụ ihe àmà doro anya na ha na-enwetaghachi ike na ugwu nke agwa nke a tụfuru n’ihi mmehie. Ọ bụ n’ihi na ha na-abịaru Kraịst nso karịa, nakwa na anya ha na-elekwasị anya n’ịdị ọcha ya zuru oke, ka ha ji ahụ nke ọma otú mmehie si bụrụ ihe ọjọọ karịrị akarị. Ntughari obi ha na iweda onwe ha ala dị nnọọ anabata n’anya Chineke karịa mmụọ nke ịtụkwasị onwe obi na mpako nke ndị ahụ na-ahụghị ihe kpatara ha ga-eji kwaa ákwá, ndị na-eleda ịdị umeala n’obi nke Kraịst anya, ma na-azọrọ izu oke mgbe ha na-emebi iwu nsọ nke Chineke. Obi dị nwayọọ na ịdị umeala n’obi bụ ọnọdụ maka ike na mmeri. Okpueze nke ebube na-eche ndị na-ehulata ala n’ala ala nke obe. Ngọzi dịrị ndị a na-eru uju, n’ihi na a ga-akasi ha obi.

> “The faithful, praying ones are, as it were, shut in with God. 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 their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

> “Ndị kweere ekwe na ndị na-ekpe ekpere bụ, dị ka a pụrụ isi kwuo ya, ndị e mechibidoro ọnụ na Chineke. Ha onwe ha amaghị otú e si echebe ha nke ọma nke ukwuu. N’ịbụ ndị Setan na-akpali, ndị ọchịchị nke ụwa a na-achọ ibibi ha; ma a sị na e meghewo anya ha, dịka e meghepere anya ohu Elisha na Dothan, ha ga-ahụ ndị mmụọ ozi nke Chineke ka ha mara ụlọikwuu gburugburu ha, na-egbochi ìgwè ndị agha nke ọchịchịrị site n’ìhè na ebube ha.”

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, 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.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet 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. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them 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.’”

> “Dịka ndị nke Chineke na-eweda mkpụrụ obi ha n’ihu Ya, na-arịọsi ike maka ịdị ọcha nke obi, e nyere iwu a, ‘Wepụnụ uwe rụrụ arụ ahụ’ n’ahụ ha, ma a kpọkwara okwu nkwado ndị a, ‘Lee, emeela m ka ajọ omume gị si n’ahụ gị pụọ, m ga-eyekwasịkwa gị uwe mgbanwe.’ A na-eyekwasị ụmụ Chineke ndị ahụ a nwara anwa, a kpagburu agbagbu, ma ha nọgidere bụrụ ndị kwesịrị ntụkwasị obi, uwe na-enweghị ntụpọ nke ezi omume Kraịst. A na-eyikwasị ndị fọdụrụ ahụ a na-eleda anya uwe ebube, ka a ghara imerụkwa ha ọzọ site n’ire ure nke ụwa. A na-edobe aha ha n’akwụkwọ nke ndụ nke Nwa Atụrụ, e dekwara ha ọnụ n’etiti ndị kwesịrị ntụkwasị obi nke ọgbọ niile. Ha eguzogidela aghụghọ nile nke onye nduhie; mkpu nke dragọn emebeghị ka ha si n’ikwesị ntụkwasị obi ha dapụ. Ugbu a, ha nọ n’ọnọdụ nchekwa ebighị ebi pụọ n’usoro aghụghọ nile nke onye ọnwụnwa. E bufere mmehie ha n’ebe onye malitere mmehie nọ. Ma ndị fọdụrụ ahụ abụghị nanị na a gbaghaara ha ma nabatakwa ha, kama e kwanyere ha ugwu. ‘A na-etinye okpu isi mara mma’ n’isi ha. Ha ga-adị dịka ndị eze na ndị nchụàjà nye Chineke. Mgbe Setan nọ na-ebuli ebubo ya elu ma na-achọ ibibi ìgwè a, ndị mmụọ ozi dị nsọ, ndị a na-adịghị ahụ anya, na-agagharị ebe a na ebe ọzọ, na-etinye n’ahụ ha akara nke Chineke dị ndụ. Ndị a bụ ndị ahụ guzoro n’Ugwu Zayọn ọnụ na Nwa Atụrụ ahụ, ebe e dere aha Nna ahụ n’egedege ihu ha. Ha na-abụ abụ ọhụrụ ahụ n’ihu ocheeze ahụ, abụ ahụ nke ọ dịghị onye ọbụla pụrụ ịmụ ma e wezụga narị puku iri anọ na anọ ahụ, ndị a gbapụtara n’ụwa. ‘Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọbụla Ọ na-aga. Ndị a ka a gbapụtara n’etiti mmadụ, bụrụ mkpụrụ mbụ nye Chineke na nye Nwa Atụrụ. A hụghịkwa aghụghọ n’ọnụ ha: n’ihi na ha enweghị ntụpọ n’ihu ocheeze Chineke.’”

> “Now is reached the complete fulfillment of those 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.’ 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.”’ Testimonies, volume 5, 474–476.

> “Ugbu a ka e ruteworo mmezu zuru ezu nke okwu ndị ahụ nke Mmasị ahụ kwuru: ‘Nụ ugbu a, gị Joshua onye nchụàjà ukwu, 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, Aga m eme ka Ohu M, Alaka ahụ, pụta ìhè.’ E kpughere Kraịst dị ka Onye Mgbapụta na Onye Nzọpụta nke ndị Ya. Ugbu a n’ezie ka ndị fọdụrụnụ bụ ‘ndị a na-eju anya n’ihi ha,’ dịka anya mmiri na mmechuihu nke njem ọbịa 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 bụrụkwa ebube, mkpụrụ nke ụwa ga-adịkwa oke mma ma maa mma nye ndị gbapụrụ n’Izrel. O ga-erukwa, na onye fọdụrụ na Zaịọn, na onye ga-anọgide na Jerusalem, a ga-akpọ ya onye nsọ, ọbụna onye ọ bụla e dere n’etiti ndị dị ndụ na Jerusalem.”’ Testimonies, olu nke 5, 474–476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Puku mmadụ otu narị puku na iri anọ na anọ ahụ n’akwụkwọ Mkpughe bụ ìgwè Ezikiel ahụ a “kara akara” ka ha na “asụ ude ma na-eti mkpu” n’ihi arụ arụ nile ndị dị n’ala ahụ. A na-akara ha akara mgbe e nyere ha uwe nke ezi omume Kraịst na okpu mara mma ahụ nke na-anọchi anya “ndị eze na ndị nchụàjà” nke Pita, ndị na-abụghị ndị nke Chineke, ma ugbu a aghọwo ndị nke Chineke.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

> Ma unu bụ ọgbọ a họpụtara ahọpụta, ndị nchụàjà eze, mba dị nsọ, ndị bụ nke pụrụ iche; ka unu wee kpọsaa otuto nke Onye ahụ kpọrọ unu site n’ọchịchịrị bịa n’ìhè ya dị ịtụnanya: ndị n’oge gara aga na-abụghị ndị mmadụ, ma ugbu a bụ ndị nke Chineke: ndị na-enwetabeghị ebere, ma ugbu a enwetawo ebere. Ndị m hụrụ n’anya nke ukwuu, ana m arịọ unu, dị ka ndị ọbịa na ndị njem ala ọzọ, ka unu zere agụụ ihe ọjọọ nke anụ ahụ, nke na-alụ ọgụ megide mkpụrụ obi; na-enwe omume unu n’eziokwu n’etiti ndị mba ọzọ: ka, ebe ha na-ekwu megide unu dịka ndị na-eme ihe ọjọọ, ha site n’omume ọma unu, nke ha ga-ahụ, too Chineke n’ụbọchị nleta ya. 1 Pita 2:9–12.

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Ugbu a, ọ bụrụ na unu erube isi n’ezie n’olu m, ma debe ọgbụgba ndụ m, mgbe ahụ unu ga-abụụrụ m akụ pụrụ iche karịa mmadụ nile: n’ihi na ụwa nile bụ nke m: Unu ga-abụkwaụrụ m alaeze nke ndị nchụàjà, na mba dị nsọ. Ndị a bụ okwu ị ga-agwa ụmụ Izrel. Ọpụpụ 19:5, 6.

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

> “N’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a, ọgbụgba ndụ Chineke na ndị Ya na-edebe iwu Ya ka a ga-eme ọhụrụ. ‘N’ụbọchị ahụ ka M ga-emere ha ọgbụgba ndụ n’ebe ụmụ anụmanụ nke ọhịa nọ, na n’ebe nnụnụ nke eluigwe nọ, na n’ebe ihe ndị na-akpụ akpụ n’ala nọ: M ga-agbajikwa ụta na mma-agha na agha n’ụwa, Meekwa ka ha dina n’udo. M ga-akpọkwa gị nkwa alụmdi na nwunye ruo mgbe ebighị ebi; ee, M ga-akpọ gị nkwa alụmdi na nwunye n’ezi omume, na n’ikpe ziri ezi, na n’ịhụnanya obiọma, na n’ebere. N’ezi ntụkwasị obi ka M ga-akpọkwa gị nkwa alụmdi na nwunye; ị ga-amakwa Jehova.’”

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

> “‘Ma ọ ga-eru n’ụbọchị ahụ, M ga-anụ, ka Onyenwe anyị kwuru, M ga-anụ eluigwe, ha ga-anụkwa ụwa; ụwa ga-anụkwa ọka, na mmanya-vain, na mmanụ; ha ga-anụkwa Jezril. M ga-akụkwa ya n’ala n’ihi onwe m; M ga-emekwa ebere n’ebe nwanyị ahụ nọ nke na-enwetabeghị ebere; M ga-asịkwa ndị ahụ na-abụghị ndị m, Unu bụ ndị m; ha ga-asịkwa, Ị bụ Chineke m.’ Hosea 2:14–23.”

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

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

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

> “‘Lee, ubọchi na-abịa, ka Onye-nwe-anyị kwuru, mgbe onye na-akọ ubi ga-erute onye na-egbutu owuwe ihe ubi, onye na-azọkwa mkpụrụ vaịn erute onye na-agha mkpụrụ; ugwu dị iche iche ga-adapụ mmanya dị ụtọ, ugwu nta nile ga-agbazekwa. M ga-eme ka ndọrọ n’agha nke ndị m, Izrel, lọghachi ọzọ; ha ga-ewukwa obodo ndị tọgbọrọ n’efu, biri n’ime ha; ha ga-akụkwa ubi vaịn, ṅụọkwa mmanya sitere na ha; ha ga-emekwa ubi mkpụrụ osisi, riekwa mkpụrụ sitere na ha. M ga-akụkwasị ha n’ala ha, a gaghịkwa akpụpụ ha ọzọ n’ala ha nke m nyere ha, ka Onye-nwe-anyị Chineke gị kwuru. Amos 9:13–15.’” Review and Herald, February 26, 1914.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

O doro anya na site n’oge a na-akara ọgbọ ikpeazụ a họpụtara n’etiti otu narị puku iri anọ na anọ ahụ akara, e ka nwere ndị mba ọzọ ndị ụdị ndụ (mkparịta ụka) nke otu narị puku iri anọ na anọ ahụ pụrụ imetụta n’ụbọchị nleta nke ndị mba ọzọ.

> “Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

> “Ike mmadụ na ike nke mmadụ esiteghị guzobe chọọchị Chineke, ọ bụghịkwa ha ga-ebibi ya. Ọ bụghị n’elu nkume nke ike mmadụ ka e guzobere chọọchị ahụ, kama ọ bụ n’elu Kraịst Jisọs, Nkume nke Oge Nile, ‘ọnụ ụzọ ámá nke hel agaghị enwe mmeri megide ya.’ Matiu 16:18. Ọnụnọ Chineke na-enye ọrụ Ya ịdịgide. ‘Unu atụkwasịla ndị isi obi, ma ọ bụ nwa nke mmadụ,’ bụ okwu nke na-abịakwute anyị. Abụ Ọma 146:3. ‘N’ịdị jụụ na n’ịtụkwasị obi ka ike unu ga-adị.’ Aịzaya 30:15. Ọrụ ebube Chineke, nke e tọrọ ntọala ya n’elu ụkpụrụ ebighị ebi nke ezi omume, agaghị ala n’iyi ma ọlị. Ọ ga-aga n’ihu site n’ike ruo n’ike, ‘ọ bụghị site n’ike, ọ bụghịkwa site n’ọtụtụ ike, kama site na Mmụọ M, ka Jehova nke ndị agha kwuru.’ Zekaraya 4:6.”

> “The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

> E mezuru nkwa ahụ, “Aka Zerubabel atinyewo ntọala ụlọ a; aka ya ga-emekwa ka ọ gwụ,” n’ezie dịka e kwuru ya. Amaokwu nke 9. “Ndị okenye ndị Juu wuru, ha wee nwee ọganihu site n’amụma Hagai onye amụma na Zekaraya nwa Ido. Ha wurukwa ya, meziekwa ya, dịka iwu nke Chineke Izrel siri dị, nakwa dịka iwu Saịrọs, na Daraiọs, na Ataksaksis eze Peshia siri dị. E mezukwara ụlọ a n’ụbọchị nke atọ nke ọnwa Adar [ọnwa nke iri na abụọ], nke dị n’afọ nke isii nke ọchịchị Daraiọs eze.” Ezra 6:14, 15.” Ndị Amụma na Ndị Eze, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Amaokwu nke iri na atọ ruo nke iri na ise na-anọchi anya ihe omume amụma ndị na-eduga n’imechi oge ebere maka ndị na-edebe ụbọchị izu ike n’iwu Sọnde. Ha na-anọchikwa anya nzọụkwụ nke atọ n’ime nzọụkwụ atọ dị n’amaokwu nke iri nke Daniel iri na abụọ. Amaokwu nke iri bụ “nsacha,” amaokwu nke iri na otu na nke iri na abụọ na-anọchi anya “ime ka ọcha,” ma amaokwu nke iri na atọ ruo nke iri na ise na-anọchi anya ule ikpeazụ ebe a na-anwale ụmụ agbọghọ na-amaghị nwoke ndị na-edebe ụbọchị izu ike.

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

A na-anọchi anya ozi dị n’ime n’akwụkwọ Daniel site n’ọhụụ Osimiri Ulai nke isi nke asaa ruo nke itoolu, a na-anọchikwa anya ozi dị n’èzí site n’ọhụụ Osimiri Hiddekel nke isi nke iri ruo nke iri na abụọ. Isi nke iri na abụọ bụ njedebe kachasị elu nke ma ọhụụ nke ime ma nke ọhụụ nke èzí, ọ na-egosikwa usoro Kraịst si akpọlite ma sachapụ puku mmadụ narị otu na iri anọ na anọ ahụ. Amaokwu nke iri ruo nke iri na isii na-anọchi anya akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, malite n’afọ 1989 ruo Iwu Ụka nke amaokwu nke iri anọ na otu na nke iri na isii. Amaokwu ndị dabara n’ime akụkọ ihe mere eme zoro ezo ahụ na-anọchi anya mmezu zuru oke nke amaokwu nke iri nke isi nke iri na abụọ.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. 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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

> A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị ọcha, a ga-anwalekwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Sitekwa n’oge a ga-ewepụrụ àjà nke ụbọchị nile, ma guzobe ihe arụ ahụ nke na-eme ka ọ bụrụ ebe tọgbọrọ n’efu, a ga-enwe otu puku ụbọchị abụọ na iri itoolu. Ngọzi na-adịrị onye ahụ nke na-eche, ma rute otu puku ụbọchị atọ na narị atọ na iri atọ na ise. Daniel 12:10–12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

“Ndị amamihe” ndị na-aghọta amaokwu nke iri ruo nke iri na isii, ndị e jirikwa akara mechie ma “n’uche” ma “na mmụọ,” bụ ndị na-aghọta ozi amụma dị n’èzí nke e sere onyinyo ya n’akụkọ nzuzo nke amaokwu nke iri anọ, ma emewo ka ha guzosie ike “n’uche” n’ime nghọta ahụ tupu iwu ụbọchị Sọnde. “Ndị amamihe” bụ ndị ozi dị n’ime, nke Mkpughe isi nke iri na otu na amaokwu nke iri na otu nọchiri anya ya, gbanwere, ma ha e guzobekwaala n’ime ahụmahụ ahụ tupu iwu ụbọchị Sọnde.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

“Ndị maara ihe” bụ ndị natara “ngọzi” nke ejikọtara na “ichere,” nke na-akara puku otu narị na iri anọ na anọ ahụ dịka ndị na-emezu mmezu zuru okè na nke ikpeazụ nke ụmụ agbọghọ iri ahụ. Mkpughe isi nke iri na otu amaokwu nke iri na otu rutere n’ọnwa Julaị nke afọ 2023, si otu a na-akara “oge ọgwụgwụ,” mgbe Daniel na Mkpughe ji ndị àmà abụọ gosi na mmụba nke ihe ọmụma nke ekpughere na Julaị nke afọ 2023 na-akọwapụta usoro nke ịka akara nke puku otu narị na iri anọ na anọ ahụ. Iri na otu gbakwunyere iri na otu hà iri abụọ na abụọ, nke bụ akara nke ijikọta ịdị nsọ na mmadụ, a na-akọwapụtakwa ndị gafere usoro ịsachapụ nke nzọụkwụ atọ nke na-emepụta puku otu narị na iri anọ na anọ ahụ n’ime Daniel isi nke iri na abụọ, amaokwu nke iri na abụọ na-enye akara ọzọ nke Palmoni, n’ihi na iri na abụọ ugboro iri na abụọ hà puku otu narị na iri anọ na anọ.

We will continue this study in the next article.

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

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