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# The Book of Daniel - Number One-Hundred and Eighty-One

Akwụkwọ Daniel - Nke Narị na Iri Asatọ na Otu

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Mkpu Etiti Abalị na Ọrụ Amụma Rome: Ikpughe Ụbọchị Ikpeazụ n’Akwụkwọ Daniel

Author

Jeff Pippenger

Published

April 11, 2024

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Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

N’ime Daniel isi nke iri na otu, e nwere ọtụtụ ahịrị amụma nke ha niile kwekọrọ na amaokwu isii ikpeazụ nke isi ahụ. Akụkụ nke kwekọrọ n’akụkọ ihe mere eme nke amaokwu nke iri anọ site n’oge ọgwụgwụ n’afọ 1989 ruo n’iwu Sọnde nke amaokwu nke iri anọ na otu, bụ akụkụ nke amụma ahụ nke e mechiri akara ruo ụbọchị ikpeazụ. Ọ bụ nkwado Daniel nye Mkpughe nke Jizọs Kraịst nke a na-emeghe akara ya obere oge tupu oge amara emechie. Amaokwu nke abụọ na-ewebata Trump, onye isi ala Republican ikpeazụ, Onye isi ala ikpeazụ, Onye isi ala ahụ bụ onye nke asatọ nke sitere n’ime ndị asaa, ma ọ bụkwa onye isi ala kacha baa ụba nke malitere ịkpali ndị globalist mgbe ọ kwupụtara nzọ ọkwa ya n’afọ 2015. Amaokwu nke iri na-egosi 1989, ma amaokwu nke iri na otu na nke iri na abụọ na-egosi Agha Ukraine nke malitere n’afọ 2014, ya na mmeri Putin na mbibi ya sochirinụ.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Amaokwu nke iri na atọ ruo nke iri na ise na-akọwa ọgụ nke atọ n’ime ọgụ atọ nke amaokwu nke iri anọ, malite na ida nke Soviet Union na 1989, emesịa Agha Ukraine, nke Agha Panium sochiri, nke na-anọchi anya ọgụ mpụga nke Protestantism dapụrụ n’ezi okwukwe nọ na United States megide ndị globalist nke ụwa.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

Nnupụisi nke Protestant na-emeri, ma na-eguzobe mmekọrịta nke ọchịchị n’usoro nke njikọ atọ ahụ, nke a ga-etinye n’ọrụ n’iwu Sọnde na-abịa n’oge na-adịghị anya. Anụ-ọhịa ahụ bụ Katọlik, ọ bụkwa isi nke ike atọ ahụ, nke a na-anọchi anya dịka Jezebel na ọtụtụ akara ndị ọzọ. Ọ bụ nwanyị akwụna ahụ nke na-achị n’elu ma na-agba anụ-ọhịa ahụ.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Onye-amụma ụgha ahụ bụ United States, nke di ya Ahab nọchiri anya ya, onye bụ isi nke alaeze iri nke dragọn ahụ. Agha Panium n’afọ 200 BC na-anọchi anya mgba nke mpụga n’etiti globalism na Protestantism nke dapụrụ n’okwukwe. Mgba nke ime ụlọ ka nnupụisi nke afọ 167 BC nọchiri anya ya, nke mmịnyegharị nke ụlọ nsọ ahụ e chetara na Hanukkah n’afọ 164 BC soro, nke oge sitere n’afọ 161 BC ruo 158 BC sochiri ya, nke na-anọchi anya ebe United States na-ewuli oyiyi nke njikọta Katọlik n’etiti ụka na steeti, dị ka “league” nọchiri anya ya.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

N’amaokwu nke iri na atọ, Uriah Smith na-agwa anyị na afọ iri na anọ mgbe Agha Raphia gasịrị, Ptolemy nwụrụ n’ihi “ịṅụbiga mmanya ókè na omume rụrụ arụ, nwa ya nwoke, Ptolemy Epiphanes, bụ onye nọ n’oge ahụ n’afọ anọ ma ọ bụ ise, wee nọchie ya. Antiochus, n’otu oge ahụ, ebe ọ kwụsịsịrị nnupụisi n’alaeze ya, ma wedata ma dozie akụkụ ndị ọwụwa anyanwụ ka ha nọrọ n’okpuru nrubeisi ya, nọ n’ọnọdụ ezumike iji banye n’ọrụ ọ bụla mgbe Epiphanes nwata rịgoro n’ocheeze Ijipt.” Mgbe mmeri Putin nke ga-adị mkpirikpi gwụchara, Trump ga-adị njikere ime ihe megide eze nwa ọhụrụ nke Ijipt. Tupu o mee otú ahụ, ọ ga-abụ na o “kwụsịsịrị nnupụisi” n’ime United States.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Mgbe a họpụtara Trump, ọ ga-etinye n’ọrụ iwu ndị e jirila Alien and Sedition Acts nke afọ 1798 mee ihe nnọchianya ha, tinyere ịkwụsị “habeas corpus,” dị ka onyeisi ala Republican mbụ mere n’ịzaghachi Agha Obodo. E jirikwala omume ya mee ihe nnọchianya site n’omume onyeisi ala Grant mgbe o mere ihe banyere Ku Klux Klan, na F. D. Roosevelt mgbe o tụrụ ndị Japan na ndị ọzọ mkpọrọ n’Agha Ụwa nke Abụọ, na Patriot Act nke George Bush nke ikpeazụ.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

Ya, dị ka o mere n’ihe banyere Seleucus, ga-emegide ma kwụsị nnupụisi dị na United States, ma mesịa tụgharịa anya ya n’ebe “eze-nwata” nke Egypt nọ. N’ime ime nke a, ọ ga-eme nkwekọrịta mmekọrịta na Filip nke Macedon, n’ihi na Smith dere, “N’otu oge ahụ, Filip, eze nke Macedon, banyere n’ọgbụgba ndụ na Antiochus ka ha kewaa ọchịchị Ptolemy n’etiti ha, onye ọ bụla na-atụ aro iwere akụkụ ndị dị ya nso karịa ma dịkwa ya mfe karị. N’ebe a ka e nwere ibili imegide eze nke ndịda nke zuru ezu imezu amụma ahụ, ma bụrụkwa, n’enweghị mgbagha ọ bụla, ihe ndị ahụ n’onwe ha nke amụma ahụ bu n’obi.”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”

Trump ga-emepụta nkwado siri ike na mba ndị NATO (Mba Ndị Dị N’Otu), iji lebara Russia anya, na mgbagwoju anya nke idozi nsonaazụ mbibi nke ida Putin. N’oge ahụ, dịka amaokwu nke iri na anọ si kwuo, nakwa dịka nkọwa Smith si kwuo, “a na-ewebata ike ọhụrụ.” Ụka Papal ga-etinye aka iji chebe Russia na satịlaịtị ya pụọ n’ike ọchịchị nke NATO na United States, ma ọ bụ dịka nkọwa Smith si kpọọ ya, “Rome kwuru okwu; Siria na Masedonia wee hụ ngwa ngwa na mgbanwe na-abịa n’akụkụ nke nrọ ha. Ndị Rom tinyere aka n’ihu ọma eze ntorobịa nke Ijipt, kpebisie ike na a ga-echebe ya pụọ ná mbibi Antiochus na Philip haziri. Nke a bụ BC 200, ma bụrụ otu n’ime mbata aka mbụ ndị Rom dị mkpa n’ihe omume nke Siria na Ijipt.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Rom, akwụna Taịa, wee malite ịkpọ abụ ya ma soro ndị eze nke ụwa kwa iko, tupu ndị eze ahụ abịa n’irube isi zuru oke nye ya, naanị amaokwu abụọ ka e mesịrị. N’otu oge ahụ kwa, Agha Panium mere. Afọ 200 T.K. na-egosi na akwụna Taịa amalitela ịkpọ abụ, ọ na-emekwa nke a banyere ichebe Rọshịa, onye United States na United Nations ka kwetara ikewa n’etiti ha maka uru ha abụọ ga-erite. Akwụna ahụ meriri ha abụọ, ma “agha” Panium wee mesịa mee, United States wee merie United Nations.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

N’ụzọ ihe nnọchianya si dị, afọ iri atọ na atọ ka e mesịrị, nnupụisi nke Modein na-amalite na United States. N’ụzọ ihe nnọchianya si dị, afọ atọ ka e mesịrị mgbe nke ahụ gasịrị, a na-emeghachi-nsọ nke ihe a na-akpọ Protestantism na Republic nke Iwu Nsọ guzobere, dịka Hanukkah na-anọchi anya ya. N’ụzọ ihe nnọchianya si dị, afọ atọ mgbe nke ahụ gasịrị, oge ahụ nke njikọ ndị Juu na Rome na-anọchi anya ya na-amalite.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

Mmegharị ikpeazụ ga-abụ ndị na-eme ngwa ngwa, ya mere akụkọ ihe mere eme nke afọ iri anọ na asatọ nọchiri anya n’amaokwu ndị ahụ na-akọwa usoro ihe omume ndị na-eme ngwa ngwa nke amụma kpọmkwem kọwara dị ka ndị malitere n’oge ọgwụgwụ na 1989, sochiri ya agha nke abụọ nke amaokwu iri na otu na iri na abụọ na 2014, sochiri ya 2015, mgbe Trump kwuputara ọkwa ya maka onye isi ala, ma site n’otu a malite ọrụ amụma ya nke ịkpali imekọ ụwa ọnụ. Ozugbo Trump malitere ọrụ igbochi Agha Obodo nke amalitelarị, ọ ga-anwa ime njikọ aka na Mba Ndị Dị n’Otu (NATO—Philip nke Masedonia), Rome ga-amalite ịbụ abụ. Mgbalị ahụ ime njikọ aka ghọworo ọgụ maka ọchịchị kacha elu n’etiti ike abụọ ahụ nke Agha Panium nọchiri anya ya.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Ya mere, Panium bụ ihe‑akara amaokwu nke iri na atọ, ebe mmegharị ikpeazụ ndị ahụ na‑agba ọsọ ọsọ nke na‑ebu ụzọ bịa tupu iwu Ụka Sọnde amalite. Ndị amụma nile kwuru okwu karịa banyere njedebe nke ụwa karịa oge ha bi n’ime ya, ma, n’ezie, Jizọs bụ onye kasị ukwuu n’etiti ndị amụma niile. Nnọọ nso tupu obe ahụ, nke na-anọchi anya iwu Ụka Sọnde, nke amaokwu nke iri na isii na-anọchite anya ya, Jizọs gara njem ya na ndị na-eso ụzọ Ya gaa Panium. Oge Ọ nọrọ n’ebe ahụ, na nkuzi ndị O gosipụtara n’ebe ahụ, kwekọrọ na Agha Panium nke na-abịa n’oge na-adịghị anya. N’akụkọ ihe mere eme dum, Panium enweela ọtụtụ aha, ma n’oge Kraịst, aha Panium bụ Caesarea Philippi.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

> “Jisọs na ndị na-eso ụzọ Ya abatala ugbu a n’otu n’ime obodo ndị dị nso na Sizaria Filipai. Ha agafewo ókèala Galili, banye n’ógbè ebe ikpere arụsị jupụtara. N’ebe a ka e si napụ ndị na-eso ụzọ ahụ n’okpuru mmetụta na-achị achị nke okpukpe ndị Juu, ma mee ka ha bịaruo nso karịa n’imetụta ofufe ndị mba ọzọ. N’akụkụ ha ka e gosipụtara ụdị dị iche iche nke nkwenkwe ụgha ndị dị n’akụkụ ụwa niile. Jisọs chọrọ ka ịhụ ihe ndị a duru ha n’ịghọta ibu ọrụ ha n’ebe ndị mba ọzọ nọ. N’oge Ọ nọ n’ógbè a, Ọ gbara mbọ isi n’ịkụziri ìgwè mmadụ pụọ, ma tinye onwe Ya karịa n’ilekwasị ndị na-eso ụzọ Ya anya.”

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> “Ọ nọ na-achọ ịgwa ha banyere ahụhụ ndị nọ na-echere Ya. Ma tupu nke ahụ, Ọ gara naanị Ya iche, kpee ekpere ka e wee dozie obi ha ịnabata okwu Ya. Mgbe Ọ sonyere ha, Ọ gwaghị ha ozugbo ihe ahụ Ọ chọrọ ime ka ha mara. Tupu Ọ mee nke a, Ọ nyere ha ohere ikwupụta okwukwe ha nwere n’ebe Ọ nọ ka e wee mee ka ha sie ike maka ọnwụnwa na-abịa. Ọ jụrụ, ‘Ònye ka mmadụ na-ekwu na Mụ onwe M, Nwa nke mmadụ, bụ?’”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

> “N’ụzọ nwute, a manyere ndị na-eso ụzọ ahụ ikweta na Izrel adaala n’ịmata Mesaịa ha. Ụfọdụ n’ezie, mgbe ha hụrụ ọrụ ebube Ya, kwupụtara na Ọ bụ Ọkpara Devid. Ìgwè mmadụ ndị ahụ e nyere nri na Betsaida chọrọ ikwusa Ya dịka eze Izrel. Ọtụtụ dị njikere ịnakwere Ya dịka onye-amụma; ma ha ekweghị na Ọ bụ Mesaịa ahụ.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> “Jisọs wee jụọ ajụjụ nke abụọ ugbu a, nke metụtara ndị na-eso ụzọ ahụ n’onwe ha: ‘Ma onye ka unu na-asị na M bụ?’ Pita zara, ‘Ị bụ Kraịst, Ọkpara nke Chineke dị ndụ.’”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> “Site ná mbido, Pita ekwerewo na Jisọs bụ Mesaya. Ọtụtụ ndị ọzọ ndị ozizi Jọn Onye Na-eme Baptizim mere ka amamikpe baa ha n’obi, ma nabata Kraịst, malitere inwe obi abụọ banyere ozi Jọn mgbe a tụrụ ya mkpọrọ ma gbuo ya; ha wee malitekwa inwe obi abụọ ugbu a na Jisọs ọ̀ bụ Mesaya ahụ ha tụrụ anya ya ogologo oge. Ọtụtụ n’ime ndị na-eso ụzọ ahụ bụ́ ndị ji ịnụ ọkụ n’obi tụrụ anya na Jisọs ga-anọdụ n’ocheeze Devid hapụrụ Ya mgbe ha hụrụ na O nweghị ebumnuche dị otu a. Ma Pita na ndị òtù ya esoghị gbanahụ iguzosi ike n’ihe ha. Ụzọ agbanwe-agbanwe nke ndị toro echi gara aga ma taa katọọ ebibighị okwukwe nke ezi onye na-eso Onye Nzọpụta. Pita kwupụtara, ‘Ị bụ Kraịst, Ọkpara nke Chineke dị ndụ.’ O cheghị ka e nyekwuo Onyenwe ya nsọpụrụ eze ga-ekpu Ya okpueze, kama ọ nabatara Ya n’ime iweda Ya n’ala.”

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> “Pita ekwupụtawo okwukwe nke mmadụ iri na abụọ ahụ. Ma ndị na-eso ụzọ ahụ ka dị nnọọ anya n’ịghọta ozi Kraịst. Nmegide na nghọtahie ụgha nke ndị nchụàjà na ndị ọchịchị, ọ bụ ezie na ọ pụghị ime ka ha si n’ebe Kraịst nọ pụọ, ka na-ewetara ha nnukwu mgbagwoju anya. Ha ahụghị ụzọ ha nke ọma. Mmetụta nke ozizi e zụlitere ha na mbụ, nkuzi nke ndị rabaị, ike nke ọdịnala, ka na-egbochi anya ha ịhụ eziokwu. Site n’oge ruo n’oge, ụzarị ọkụ dị oké ọnụ ahịa sitere n’aka Jisọs na-enwukwasị ha, ma ọtụtụ mgbe ha dị ka ndị mmadụ na-agagharị n’etiti onyinyo, na-achọ ụzọ site n’itụ isi aka. Ma n’ụbọchị a, tupu ewebata ha ihu na ihu n’oké ule nke okwukwe ha, Mmụọ Nsọ dakwasịrị ha n’ike. N’oge ntakịrị, e wepụrụ anya ha n’ebe “ihe ndị a na-ahụ anya” nọ, ka ha nwee ike ile anya “ihe ndị ahụ a na-adịghị ahụ anya.” 2 Ndị Kọrịnt 4:18. N’okpuru mkpuchi nke mmadụ, ha hụrụ ebube nke Ọkpara Chineke.”

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

> Jisọs zara Pita, sị, “Ngọzi nādiri gị, Saimọn Baa-Jona: n’ihi na anụ ahụ na ọbara ekpughere gị nke a, kama Ọ bụ Nna M nke nọ n’eluigwe.”

> “The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

> “Eziokwu ahụ Pita kwupụtara bụ ntọala okwukwe nke onye kwere ekwe. Ọ bụ ya ka Kraịst Onwe Ya kwupụtara ịbụ ndụ ebighị ebi. Ma inwe ihe ọmụma a abụghị ihe ga-abụ ihe ndabere nke inye onwe onye otuto. Ọ bụghị site n’amamihe ma ọ bụ ịdị mma nke aka ya ka e ji kpughee ya nye Pita. Ọ dịghị mgbe mmadụ, site n’ike nke onwe ya, pụrụ iru n’ịmata ihe nke Chineke. ‘Ọ dị elu dịka eluigwe; gịnị ka ị pụrụ ime? ọ dị omimi karịa hel; gịnị ka ị pụrụ ịmata?’ Job 11:8. Naanị mmụọ nke nkuchi nwere ike ikpughere anyị ihe omimi miri emi nke Chineke, nke ‘anya ahụghị, ntị anụghị, nke na-abatakwabeghị n’obi mmadụ.’ ‘Ma Chineke ekpughewo ha nye anyị site na Mmụọ Ya: n’ihi na Mmụọ na-enyocha ihe niile, ee, ọbụna ihe omimi miri emi nke Chineke.’ 1 Corinthians 2:9, 10. ‘Ihe nzuzo nke Onyenwe anyị dị n’ebe ndị na-atụ egwu Ya nọ;’ ma eziokwu ahụ bụ na Pita ghọtara ebube nke Kraịst bụ ihe àmà na e ‘kuziiri ya site n’aka Chineke.’ Psalm 25:14; John 6:45. Ewoo, n’ezie, ‘ngọzi dịrị gị, Saịmọn Bar-jona: n’ihi na anụ ahụ na ọbara ekpughereghị gị ya.’”

> “Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

> Jisọs gara n’ihu sị: ‘Ana m asịkwa gị, na gị bụ Pita, n’elu nkume a ka M ga-ewu nzukọ-nsọ M; ọnụ ụzọ ámá nke hel agaghịkwa emeri ya.’ Okwu ahụ bụ Pita pụtara nkume,—nkume na-atụgharị atụgharị. Pita abụghị nkume ahụ nke e tọrọ ntọala nzukọ-nsọ ahụ n’elu ya. Ọnụ ụzọ ámá nke hel meriri ya mgbe o jiri ịbụ ọnụ na iyi gọnarị Onyenwe ya. E wuru nzukọ-nsọ ahụ n’elu Otu onye ọnụ ụzọ ámá nke hel na-apụghị imeri.

> “Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

> “Ọtụtụ narị afọ tupu ọbịbịa Onye Nzọpụta ahụ, Mozis atụworị aka n’Oké Nkume nke nzọpụta Izrel. Onye ọbụ abụ ọma ahụ abụwo banyere ‘Oké Nkume nke ike m.’ Aịsaịa edewo, ‘N’ihi ya ka Onye-nwe-ayi Jehova ji sị, Leenụ, ana m atọ ntọala n’ime Zayọn nkume, nkume a nwaleworo anwa, nkume nkuku dị oké ọnụ ahịa, ntọala siri ike.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Pita n’onwe ya, ka o ji mkpali nke Mmụọ dee, tinyere amụma a n’ọrụ n’ebe Jisọs nọ. Ọ sịrị, ‘Ọ bụrụ na unu atọwo uto na Onye-nwe-ayi bụ onye amara ya dị ụtọ: onye, ka unu na-abịakwute ya, nkume dị ndụ, nke ndị mmadụ jụrụ n’ezie, ma nke a họpụtara n’ebe Chineke nọ, dịkwa oké ọnụ ahịa, unu onwe unu kwa, dịka nkume ndị dị ndụ, a na-ewuli unu elu ka unu bụrụ ụlọ nke mmụọ.’ 1 Peter 2:3–5, R. V.”

> “‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

> “‘Ọ dịghị onye ọbụla pụrụ ịtọ ntọala ọzọ ma ọ bụghị nke a tọworị, nke bụ Jisọs Kraịst.’ 1 Ndị Kọrịnt 3:11. ‘N’elu nkume a,’ ka Jisọs kwuru, ‘ka M ga-ewu nzukọ-nsọ M.’ N’ihu Chineke, na n’ihu ọgụgụ isi nile nke eluigwe, n’ihu ndị agha a na-adịghị ahụ anya nke ọkụ mmụọ, Kraịst tọrọ ntọala nzukọ-nsọ Ya n’elu Nkume dị ndụ. Nkume ahụ bụ Onwe Ya,—ahụ nke Ya n’onwe ya, nke e nyawara ma merụọ ahụ n’ihi anyị. Megide nzukọ-nsọ e wuru n’elu ntọala a, ọnụ ụzọ ámá nke ọkụ mmụọ agaghị enwe mmeri.”

> “How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

> “Lee ka ụka si yie ihe na-adịghị ike mgbe Kraịst kwuru okwu ndị a! Ọ bụ nanị obere ìgwè ndị kwere ekwe ka e nwere, ndị ike nile nke ndị mmụọ ọjọọ na nke ndị ajọ mmadụ ga-adịrịrị imegide; ma ndị na-eso ụzọ Kraịst ekwesịghị ịtụ egwu. E wuru ha n’elu Nkume nke ike ha, a pụghị ime ka ha daa.”

> “For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

> “N’ime puku afọ isii, okwukwe ewulitewo n’elu Kraịst. N’ime puku afọ isii, idei mmiri na oké ifufe nke iwe Setan etigbuwo n’elu Nkume nke nzọpụta anyị; ma ọ na-eguzo n’enweghị mmegharị.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

> “Pita ekwupụtala eziokwu ahụ nke bụ ntọala nke okwukwe chọọchị ahụ, ma Jizọs wee sọpụrụ ya ugbu a dịka onye nnọchi anya nke ahụ dum nke ndị kwere ekwe. O sịrị, ‘M ga-enye gị mkpịsị ugodo nke alaeze eluigwe; ihe ọ bụla ị ga-ekekọta n’elu ụwa ga-abụ nke e kekọtaworo n’eluigwe: ihe ọ bụla ị ga-atọpụkwa n’elu ụwa ga-abụ nke a tọpụrụ n’eluigwe.’”

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

> “‘Mkpịsị-igodo nke alaeze eluigwe’ bụ okwu nile nke Kraịst. Okwu nile nke Akwụkwọ Nsọ Dị Nsọ bụ nke Ya, a gụnyekwara ha ebe a. Okwu ndị a nwere ike imeghe ma mechie eluigwe. Ha na-ekwupụta ọnọdụ ndị a na-adabere na ha anabata ma ọ bụ jụ mmadụ. N’ụzọ dị otu a, ọrụ nke ndị na-ekwusa okwu Chineke bụ isi ísì nke ndụ na-eduga ná ndụ, ma ọ bụ nke ọnwụ na-eduga n’ọnwụ. Nke ha bụ ozi e ji nsonaazụ ebighị ebi tụọ arọ.”

> “The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

> “Onye Nzọpụta ahụ atụnyegaghị ọrụ nke oziọma n’aka Pita naanị ya. N’oge ọzọ ka e mesịrị, n’ime ikwughachi okwu ndị a gwara Pita, O tinyere ha ozugbo n’ọrụ n’ebe nzukọ ahụ nọ. Ma e kwukwara otu ihe ahụ n’isi ya nye mmadụ iri na abụọ ahụ dịka ndị nnọchiteanya nke òtù ndị kwere ekwe. Ọ bụrụ na Jisọs enyefeela otu n’ime ndị na-eso ụzọ ahụ ikike pụrụ iche karịrị ndị ọzọ, anyị agaghị ahụ ha ugboro ugboro ka ha na-arụrịta ụka banyere onye ga-adị ukwuu karịa. Ha gaara edobe onwe ha n’okpuru ọchịchọ nke Nna ha ukwu, ma sọpụrụ onye ahụ Ọ họpụtara.”

> “Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

> “Kama ịtụkwasị otu onye ka ọ bụrụ isi ha, Kraịst gwara ndị na-eso ụzọ ya, ‘Unu ekwela ka a kpọọ unu Rabai;’ ‘unu ekwekwala ka a kpọọ unu ndị nna ukwu: n’ihi na otu onye bụ Nna-ukwu unu, ya bụ Kraịst.’ Matiu 23:8, 10.”

> “‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

> “‘Isi nke nwoke ọ bụla bụ Kraịst.’ Chineke, onye tinyere ihe nile n’okpuru ụkwụ Onye Nzọpụta, ‘nyere Ya ka ọ bụrụ isi n’ihe nile nye nzukọ, nke bụ ahụ́ Ya, izu-okè nke Onye ahụ nke na-emeju ihe nile n’ihe nile.’ 1 Corinthians 11:3; Ephesians 1:22, 23. E wuru nzukọ ahụ n’elu Kraịst dịka ntọala ya; ọ ghaghị irubere Kraịst isi dịka Isi ya. O kwesịghị ịdabere n’aka mmadụ, ma ọ bụ ka mmadụ chịkwaa ya. Ọtụtụ na-ekwu na ọnọdụ ntụkwasị obi n’ime nzukọ na-enye ha ikike ịtụ ndị ọzọ ihe ha ga-ekwere na ihe ha ga-eme. Chineke akwadoghị nkwupụta a. Onye Nzọpụta na-ekwupụta, sị, ‘Unu niile bụ ụmụnna.’ Ha nile nọ n’okpuru ọnwụnwa, ma nwekwa ike idaba n’njehie. Ọ dịghị onye ọbụla e kere eke nke anyị pụrụ ịdabere na ya maka nduzi. Nkume nke okwukwe bụ ọnụnọ dị ndụ nke Kraịst n’ime nzukọ. N’elu nke a ka ọbụna onye kacha adịghị ike pụrụ ịdabere, ma ndị na-eche na ha bụ ndị kacha sie ike ga-egosi na ha bụ ndị kacha adịghị ike, ma ọ bụrụ na ha emeghị Kraịst ike-ha. ‘Onye a bụrụ ọnụ ka nwoke ahụ bụ nke na-atụkwasị mmadụ obi, ma na-eme anụ ahụ ogwe aka ya.’ Onye-nwe-anyị ‘bụ Nkume, ọrụ Ya zuru okè.’ ‘Ngọzị dịrị ha nile nke na-atụkwasị Ya obi.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.”

> “After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

> “Mgbe Pita kwupụtasịrị Ya, Jisọs nyere ndị na-eso ụzọ Ya iwu ka ha ghara ịgwa mmadụ ọbụla na Ọ bụ Kraịst. E nyere iwu a n’ihi mmegide siri ike nke ndị odeakwụkwọ na ndị Farisii. Karịa nke a, ndị mmadụ, ọbụna ndị na-eso ụzọ ahụ, nwere nghọta na-ezighị ezi nke ukwuu banyere Mesaịa, nke mere na nkwupụta ọha banyere Ya agaghị enye ha ezi echiche banyere agwa Ya ma ọ bụ ọrụ Ya. Ma kwa ụbọchị Ọ nọ na-ekpughe Onwe Ya nye ha dịka Onye Nzọpụta, ma n’ụzọ dị otu a Ọ chọrọ inye ha ezi nghọta banyere Ya dịka Mesaịa.”

> “The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

> “Ndị na-eso ụzọ ahụ ka na-atụ anya na Kraịst ga-achị dịka onye eze nke ụwa a. Ọ bụ ezie na O werela ogologo oge zoo nzube Ya, ha kweere na Ọ gaghị anọgide mgbe niile n’ogbenye na n’amaghị ama; oge ahụ adịla nso mgbe Ọ ga-eguzobe alaeze Ya. Na a gaghị emeri ịkpọasị nke ndị nchụàjà na ndị rabaị, na ndị obodo nke Ya onwe ha ga-ajụ Kraịst, kpee Ya ikpe dịka onye nduhie, ma kpọgide Ya n’obe dịka onye omempụ,—echiche dị otu a abịabeghị n’uche ndị na-eso ụzọ ahụ ma ọlị. Ma awa nke ike nke ọchịchịrị nọ na-abịaru nso, Jizọs aghaghịkwa imeghe n’ihu ndị na-eso ụzọ Ya ọgụ ahụ dị n’ihu ha. O wutere Ya nke ukwuu ka Ọ na-atụ anya ọnwụnwa ahụ.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Amaokwu nke iri na isii nke Daniel iri na otu, na-anọchi anya iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States. Tupu oge nke “ala ọma jijiji” ahụ eruo, a na-akpọte ndị na-achọ ịbụ ndị so n’ime otu narị puku na iri anọ na anọ ahụ n’ụra ha. Ihe na-akpọte ha bụ ozi amụma. N’oge ahụ, a na-egosipụta òtù abụọ, ma dị ka e gosiri ya n’ilu nke ụmụ agbọghọ iri ahụ, otu òtù nwere mmanụ n’ime ite ha, òtù nke ọzọ enweghị ya. Amaokwu nke iri na atọ ruo nke iri na ise nke Daniel iri na otu, abụghị nanị na ha na-anọchi anya akụkọ ihe mere eme nke amụma nke na-ebute ụzọ tupu iwu Sọnde ahụ, ha na-anọchikwa anya “ozi” ahụ, nke, n’ọnọdụ ilu nke ụmụ agbọghọ iri ahụ, bụ “mmanụ” ahụ ndị amamihe ga-enwe ka ha wee nata akara nke Chineke ma bulie elu dị ka ọkọlọtọ n’oge ala ọma jijiji ukwu ahụ. Edemede ndị a eruola ugbu a n’isi njedebe nke edemede niile, n’ihi na ozi ahụ nke a nọchiri anya ya n’ime amaokwu ndị a, bụ mmanụ ọlaedo ahụ nke a na-awụsa ala site n’ime ọkpọkọ ọlaedo abụọ ahụ.

We will continue this study in the next article.

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

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Dị nnọọ ogologo oge ka ndị na-ekwupụta eziokwu na-ejere Setan ozi, onyinyo ala mmụọ ya ga-egbochi ha ịhụ Chineke na eluigwe nke ọma. Ha ga-adị ka ndị ahụ tufuru ịhụnanya mbụ ha. Ha apụghị ile anya n’eziokwu ndị ebighị ebi. A na-anọchi anya ihe ahụ Chineke kwadebere anyị n’akwụkwọ Zekaraya, isi nke 3 na 4, na 4:12–14: ‘M wee zaghachi ọzọ, sị ya, Gịnị ka alaka olive abụọ ndị a bụ, nke na site n’ụkpọ ọlaedo abụọ ahụ na-awụsa mmanụ ọlaedo ahụ n’ime ha pụta? O wee zaa m, sị, Ì maghị ihe ndị a bụ? M wee sị, Mba, Onyenwe m. O wee sị, Ndị a bụ ndị abụọ e tere mmanụ, ndị na-eguzo n’akụkụ Onyenwe nke ụwa niile.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Onyenwe anyị juputara n’ihe enyemaka niile. Ọ dịghị ihe ọ bụla ọ na-enweghị n’ihe gbasara ihe eji arụ ọrụ. Ọ bụ n’ihi ụkọ okwukwe anyị, ịdị anyị n’ụwa, okwu anyị na-adịghị ọnụ ahịa, ekweghị ekwe anyị, nke a na-egosipụta n’okwu ọnụ anyị, ka onyinyo ọchịchịrị ji achịkọta onwe ha gburugburu anyị. A naghị ekpughe Kraịst n’okwu ma ọ bụ n’agwa dị ka Onye ahụ mara mma nke ukwuu n’ozuzu ya, na onye kachasi elu n’etiti puku iri. Mgbe mkpụrụ obi juputara na afọ ojuju nke iweli onwe ya elu ruo n’ihe efu, Mmụọ nke Onyenwe anyị nwere ike ime ntakịrị ihe maka ya. Ọhụụ mkpirikpi anyị na-ahụ onyinyo ahụ, ma ọ pụghị ịhụ ebube dị n’azụ ya. Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke a na-anọchi anya ya dị ka ịnyịnya iwe nke na-achọ ịtọpụ onwe ya ma gbaa ọsọ gafee elu ụwa niile, na-eburu mbibi na ọnwụ n’ụzọ ya.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ànyị ga-ehi ụra n’otu oke nke ụwa ebighị ebi? Ànyị ga-abụ ndị ndinwụ, ndị oyi, na ndị nwụrụ anwụ? Ewoo, ka anyị wee nwee n’ime ụka anyị Mmụọ na ume nke Chineke, ka e kuwere n’ime ndị nke Ya, ka ha wee guzo n’ukwu ha ma dị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warara, na ọnụ ụzọ ámá ahụ dịkwa warara. Ma dịka anyị na-esi n’ọnụ ụzọ ámá ahụ warara gafee, obosara ya enweghị nsọtụ.” Manuscript Releases, volume 20, 217.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Ndị e tere mmanụ guzo n’akụkụ Onyenwe ụwa nile, nwere ọnọdụ ahụ e nyere Setan n’oge gara aga dịka cherub na-ekpuchi. Site n’aka ndị dị nsọ gbara ocheeze Ya gburugburu, Onyenwe anyị na-edobe nkwurịta okwu na-adịgide adịgide na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchi anya amara nke Chineke ji na-enye oriọna ndị kwere ekwe, ka ha ghara ịma jijiji ma nyụọ. Ọ bụrụ na mmanụ a dị nsọ adịghị asọpụ site n’eluigwe n’ozi nke Mmụọ Chineke, ndị nnọchiteanya nke ihe ọjọọ ga-enwe ọchịchị zuru ezu n’ebe mmadụ nọ.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A na-emebi nsọpụrụ Chineke mgbe anyị na-anabataghị ozi ndị ọ na-ezigara anyị. N’ụzọ dị otu a, anyị na-ajụ mmanụ ọlaedo ahụ nke ọ ga-awụnye n’ime mkpụrụ obi anyị ka e wee kesaa ya nye ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke na-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị na-anabataghị mmanụ nsọ ahụ, ndị na-edebeghị amara Kraịst n’ime obi ha, ga-achọpụta, dị ka ụmụ agbọghọ ndị nzuzu ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike iji nweta mmanụ ahụ, ndụ ha emebikwala emebi. Ma ọ bụrụ na a rịọ Mmụọ Nsọ nke Chineke, ma ọ bụrụ na anyị arịọsie ike, dị ka Mosis mere, ‘Gosi m ebube gị,’ ịhụnanya Chineke ga-awụpụ n’ime obi anyị. Site n’ọkpọkọ ọlaedo ndị ahụ, a ga-ebunye anyị mmanụ ọlaedo ahụ. ‘Ọ bụghị site n’ike, ọ bụghịkwa site n’ọrụ ebube, kama site na Mmụọ m, ka Jehova nke usuu ndị agha kwuru.’ Site n’ịnara ụzarị na-enwu gbaa nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dịka ọkụ n’ụwa.” Review and Herald, July 20, 1897.

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