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# The Book of Daniel - Number One-Hundred and Ninety-Eight

Akwụkwọ Daniel - Nọmba Otu Narị Itoolu na Iri Asatọ na Asatọ

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Nzukọ Chineke na Ndokwa Amụma: Ọrụ nke 144,000 n’Usoro Ihe Ọgwụgwụ Ụwa nke Daniel 11:40

Author

Jeff Pippenger

Published

May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Anyị na-etinye ahịrị nke ọchịchị papal, ahịrị nke Republicanism nke dapụrụ n’ezi okwukwe, ahịrị nke Protestantism nke dapụrụ n’ezi okwukwe, na ahịrị nke puku narị anọ na iri anọ na anọ n’ime akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ nke Daniel isi nke iri na otu. Ugbu a, anyị na-atụle na Kraịst na-achịkọta ndị nke Ya ugboro abụọ, nakwa na ihe nlereanya niile nke ịchịkọta ndị nke Ya nke ugboro nke abụọ na-anọchi anya usoro ikpeazụ nke ntinye akara nke puku narị anọ na iri anọ na anọ.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Mgbe akara nsọ ahụ si n’eluigwe rituo n’ahịrị mgbanwe, Onyenwe anyị na-achịkọta ndị a họpụtara, ndị a na-anwale emesịa. N’ọgwụgwụ usoro nnwale ahụ, a na-enwe ịchụsasị, nke n’azụ ya Ọ na-achịkọta ndị ahụ a họpụtara nke ugboro abụọ, ọ bụ ezie na a na-ahapụ ọtụtụ n’azụ n’ihi na ha dara n’usoro nnwale ahụ. Kraịst malitere ịchịkọta ndị na-eso ụzọ Ya n’oge baptizim Ya, ma n’obe, a chụsasịrị ndị na-eso ụzọ ahụ. Mgbe mbilite n’ọnwụ Ya gasịrị, Ọ chịkọtara ndị na-eso ụzọ Ya nke ugboro abụọ tupu Pentikọst. Ahịrị a kọwara na a na-eme nchịkọta nke ugboro abụọ n’ebe puku mmadụ iri na anọ na puku mmadụ anọ nọ, obere oge tupu iwu Sọnde, nke Pentikọst na-anọchi anya ya. Obe na-egosi ihe nkụda mmụọ, nke nchịkọta nke ugboro abụọ na-esote.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Nzukọ nke abụọ mgbe obe gasịrị malitere mgbe Kraịst si n’ịzute Nna Ya lọta mgbe mbilite n’ọnwụ Ya gasịrị. Mgbe akara ngosi nke Chineke na-arịda, ndị Chineke kwesịkwara iri ozi ahụ, ma mgbe Kraịst rịdachara, O sooro ndị na-eso ụzọ Ya rie nri.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

> O wee ruo na, ka ya na ha nọ ọdụ na-eri nri, o were achịcha, gọzie ya, nyajie ya, nyekwa ha. E meghekwara anya ha, ha wee mata ya; ma ọ pụkwara n’anya ha. Luke 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Nzukọ nke abụọ sochirinụ mgbe obe gasịrị, Kraịst “kuru ume” nke Mmụọ Nsọ n’elu ndị na-eso ụzọ Ya.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Ihe Kraịst mere n’ịku ume n’elu ndị na-eso ụzọ Ya Mmụọ Nsọ, na n’inye ha udo Ya, dị ka mkpụrụntụ mmiri ole na ole tupu oké mmiri a ga-enye n’ụbọchị Pentikọst.” *Spirit of Prophecy*, mpịakọta nke 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

N’ọgbakọ nke abụọ mgbe mmechuihu nke Eprel 19, 1844 gasịrị, Kraịst wepụrụ aka Ya n’imehie nke 1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Ndị ahụ kwesịrị ntụkwasị obi, ma nwee nkụda mmụọ, ndị na-apụghị ịghọta ihe kpatara na Onyenwe ha abịaghị, ahapụghị ha n’ọchịchịrị. Ọzọ, e duuru ha gaa na Bible ha ka ha nyochaa oge amụma dị iche iche. E wepụrụ aka nke Onyenwe anyị n’elu ọnụọgụ ndị ahụ, a kọwakwara njehie ahụ. Ha hụrụ na oge amụma ndị ahụ ruru 1844, nakwa na otu ihe akaebe ahụ ha gosipụtara iji gosi na oge amụma ndị ahụ mechiri na 1843, gosiri na ha ga-agwụ na 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

N’oge nke ndakpọ olileanya ahụ, mmụọ ozi nke abụọ ji “akwụkwọ edere n’aka ya” rịdata.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> “E nyere mmụọ ozi ọzọ dị ike iwu ka ọ rituo n’ụwa. Jisọs tinyere akwụkwọ e dere ede n’aka ya, ma ka ọ na-abịa n’ụwa, o tiri mkpu, sị, ‘Babịlọn adaala, adaala.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Usoro ule ahụ nke malitere na mbata nke mmụọ-ozi nke abụọ, kwụsịrị na nzukọ ogige Exeter mgbe a wụsara Mmụọ Nsọ ma ozi ahụ gara dịka nnukwu ebili mmiri idei. E mere ka a mata usoro ule ahụ nke ọma mgbe obe gasịrị, mgbe oge ahụ ruo n’ịwụsa Mmụọ Nsọ n’oge Pentikọst bu ụzọ bụrụ oge ụbọchị iri ise, nke n’aka nke ya mejupụtara oge ụbọchị iri anọ, soro ya oge ụbọchị iri, nke kwụsịrị na Pentikọst.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> “Ndị Chineke kwesịrị ịdị na-eru Ya aka mgbe niile n’ekpere. Ọ bụ mgbe ndị na-eso ụzọ mbụ nọrọ ụbọchị iri n’ịrịọsi arịrịọ ike, mgbe e wepụrụ ọdịiche niile, ha wee bụrụ otu n’ịnyocha obi miri emi, na n’ikwupụta mmehie ma na iwepụ ha, na n’ịbịakọta ọnụ n’otu nsọ, ka Mmụọ Nsọ bịakwutere ha, ma nkwa Kraịst wee mezuo. E nwere ọpụpụ dị ịtụnanya nke Mmụọ Nsọ. Na mberede, e si n’eluigwe nụ olu dịka nke ifufe dị ike nke na-efekọ ọsọ, ọ jupụtakwa n’ụlọ ahụ dum ebe ha nọ ọdụ. ‘N’otu ụbọchị ahụkwa ka e tinyeere ha ihe dị ka puku mkpụrụobi atọ.’” Review and Herald, March 11, 1909.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

N’ime ụbọchị iri anọ ahụ, Kraịst nọ na-akụziri ndị na-eso ụzọ Ya, emesịa O rigoro n’eluigwe. Ụbọchị iri sochirinụ bụ oge nkwadebe tupu mwepụta nke Mmụọ Nsọ n’oge Pentikọst. Ụbọchị iri anọ nke ntụziaka sochiri obe ahụ kwekọrọ na Eprel 19, 1844 ruo ná mmalite nzukọ maa ụlọikwuu Exeter na Ọgọọst 12, 1844. Ụbọchị iri ndị buru Pentikọst ụzọ nọchiri anya Ọgọọst 12 ruo 17, 1844, mgbe ndị Miller jikọtara onwe ha n’ozi nke Mkpu Etiti Abalị nke Samuel Snow wetara. N’ime nzukọ maa ụlọikwuu ahụ, e gosipụtara òtù mmadụ abụọ, ma ọ bụ naanị otu òtù natara mwepụta Pentikọst na njedebe nzukọ ahụ. N’oge ahụ nke ụbọchị iri anọ nọchiri anya ya, otu òtù natara ntụziaka ahụ, ma òtù nke ọzọ jụrụ ntụziaka ahụ. Mgbe Mkpu Etiti Abalị ahụ bịarutere, otu òtù nwere mmanụ ahụ, nke ọzọ enweghị ya.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Mgbe nwoke a na-alụ ọhụrụ jiri oge dị anya, ha niile dara n’ụra, rahụkwa ụra.’ Site n’ịtụ oge nke nwoke a na-alụ ọhụrụ ka e ji anọchi anya ịgafe oge ahụ a tụrụ anya na Onyenwe anyị ga-abịa, nkụda mmụọ ahụ, na ihe yiri ka ọ bụ igbu oge. N’oge a nke enweghị ịma ihe doro anya, mmasị nke ndị elu-elu na ndị obi ha na-adịghị n’uju malitere ngwa ngwa ịma jijiji, mgbalị ha amalitekwara ịda mba; ma ndị okwukwe ha dabeere n’amamihe onwe onye banyere Bible nwere nkume n’okpuru ụkwụ ha, nke ebili mmiri nke nkụda mmụọ na-apụghị ịsacha pụọ. ‘Ha niile dara n’ụra, rahụkwa ụra;’ otu òtù nọ n’ịghara ịṅa ntị na n’ịhapụ okwukwe ha, ebe òtù nke ọzọ ji ndidi nọ na-echere ruo mgbe a ga-enye ìhè ka doo anya karịa. Ma n’abalị nke ọnwụnwa ahụ, o yiri ka ndị nke ikpeazụ ahụ tufuru, ruo n’ókè ụfọdụ, ịnụ ọkụ n’obi ha na nrara ha nye. Ndị obi ha na-adịghị n’uju na ndị elu-elu apụghịzi ịdabere n’okwukwe nke ụmụnne ha. Onye ọ bụla ga-eguzo ma ọ bụ daa n’onwe ya.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

N’ime ụbọchị iri ahụ na-eduga na Pentikọst, na n’oge nzukọ ọmụma nke Exeter, Kraịst kpọkọtara ndị Ya ọnụ nke ugboro abụọ tupu ndị ahụ eburu ozi Ya gaa n’ụwa. Mgbe mmụọ ozi nke atọ rịdatara n’ụbọchị Ọktoba 22, 1844, obere ìgwè atụrụ ahụ mechakwara nwee nkụda mmụọ ọzọ ma gbasasịa, ma oge ọmụmụ malitere n’ụbọchị Ọktoba 22, 1844 ka Kraịst na-eduba ndị Ya banye n’Ebe Kachasị Nsọ. N’afọ 1849, Onyenwe anyị setịrị aka Ya nke ugboro abụọ iji kpọkọta ọzọ ndị ahụ Ọ kpọkọtara n’ihe nkụda mmụọ nke Eprel 19 na Ọktoba 22, 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

N’afọ 1844, ntụziaka ahụ gbasara ozi nke mmụọ-ozi nke atọ ji n’aka ya mgbe ọ rịdatara, ma n’oge ahụ nke “obi abụọ na amaghị ihe n’eziokwu,” nke sochiri nnukwu mmechuihu ahụ, ọtụtụ furu ụzọ ha. Ka ọ na-erule 1849, e bidoro ọrụ nke ikpokọta obere ìgwè atụrụ ahụ a gbasasịrị agbasasị, ma ihe e gosiri site n’akụkọ ihe mere eme ahụ bụ mmeri efu nke 1863, na Kedesh mbụ maka Izrel nke oge a. E merụọ oge mmeri nke otu narị puku iri anọ na anọ na puku anọ ahụ n’ọdịnihu na ọrụ ha n’oge Kedesh nke abụọ.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Mgbe Onyenwe anyị rịdatara na Septemba 11, 2001, Ọ kpọkọtara ndị Ya nke ụbọchị ikpeazụ, nye ha nri ime mmụọ Ya ka ha rie, kuọsara Mmụọ Ya n’elu ndị ahụ ka Ọ malitere ifesa mmiri ozuzo ikpeazụ, Ọ bakwaara usoro nnwale nke dugara ruo Julaị 18, 2020, mgbe ndị Ya nke ụbọchị ikpeazụ nwere nkụda mmụọ ma gbasasịa. Ụbọchị atọ na ọkara ha nwụrụ anwụ n’okporo ụzọ. Ma ụbọchị atọ na ọkara ahụ, ma oge ụbọchị iri anọ ahụ n’oge Kraịst, na-anọchi anya ọzara. A na-anọchikwa ya anya site n’oge sitere n’April 19, 1844 ruo August 12, 1844, nakwa oge sitere n’October 22, 1844 ruo 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Site na Julaị, 2023 ruo n’iwu ụbọchị Sọnde, nke bụ ụbọchị iri ahụ bu ụzọ Pentikọst, nzukọ ọmụma ahụ e mere n’ogige na Exeter site n’August 12 ruo n’August 17, na oge ahụ sitere n’afọ 1849 ruo n’afọ 1863, ha niile kwekọrọ onwe ha. Ha na-anọchi anya oge nke nchịkọta nke abụọ nke ndị Chineke nke ụbọchị ikpeazụ. Oge ahụ sitere n’ihe ndakpọ olileanya ruo n’ịwụsa Mmụọ Nsọ ka e kewara n’oge abụọ doro anya.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

N’ime akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ nke Daniel isi nke iri na otu, a na-anọchi anya ahịrị Protestantizim nke dapụrụ n’ezi okwukwe (ụlọ ụka aha naanị), ahịrị Seventh-day Adventism nke Laodisia (Adventizim aha naanị), ahịrị Katọlik, na ahịrị ezi Protestantizim. Ahịrị anọ ndị ahụ na-egosi ezi Protestantizim nọ n’esemokwu megide njikọ okpukpu atọ nke dragọn ahụ (Judas), anụ ọhịa ahụ (Katọlik) na onye amụma ụgha ahụ (Protestantizim nke dapụrụ n’ezi okwukwe).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

N’ime otu akụkọ ihe mere eme ahụ zoro ezo, a na-egosikwa usoro nke Republicanism nke dapụrụ n’ezi okwukwe. N’ime usoro ahụ, a na-anọchi anya esemokwu dị n’etiti pati Democrat (agwọ ukwu ahụ) na pati Republican (onyinyo nke anụ ọhịa ahụ). Pati Republican ga-ebute ụzọ n’ịkpụpụta onyinyo nye anụ ọhịa ahụ, ma n’ime ime nke a, ọ na-egosipụta àgwà amụma nke anụ ọhịa ahụ (papacy). N’Okwu Chineke, a na-enye papacy, onye bụ eze nke ugwu ma bụrụkwa anụ ọhịa ahụ, Ijipt, (agwọ ukwu ahụ) dịka ụgwọ ọrụ n’ihi ọrụ e jere, ebe e ji ya mee ihe n’aka Chineke dịka ngwá ọrụ ikpe.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> Nwa nke mmadụ, Nebukadneza, eze Babilọn, mere ka ndị agha ya rụọ nnukwu ozi megide Taịa: e mere isi ọ bụla ka ọ bụrụ isi-isi, a kpụchakwara ubu ọ bụla akpụkpọ; ma ọ nwetaghị ụgwọ ọ bụla, ya na ndị agha ya, site n’aka Taịa, n’ihi ozi ahụ ọ rụrụ megide ya: Ya mere otu a ka Onyenweanyị Chineke kwuru; Lee, M ga-enye ala Ijipt n’aka Nebukadneza, eze Babilọn; ọ ga-eburukwa ìgwè mmadụ ya, werekwanụ ihe nkwata ya, jikwakwa ihe ọ dọtara n’agha; nke ahụ ga-abụkwa ụgwọ ọrụ nye ndị agha ya. Enyela m ya ala Ijipt n’ihi ọrụ ike ya nke o jiri jee ozi megide ya, n’ihi na ha rụrụ ọrụ n’ihi m, ka Onyenweanyị Chineke kwuru. N’ụbọchị ahụ ka M ga-eme ka mpi ụlọ Izrel pụta, M ga-enyekwa gị mmeghe ọnụ n’etiti ha; ha ga-amakwa na Abụ m Jehova. Ezikiel 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebukadneza, onye bụ eze nke ugwu n’ebe a, e nyere ya ala Ijipt dịka ụgwọ ọrụ ya; otu a ka ọ na-anọchi anya na n’ụbọchị ikpeazụ, a ga-enye ndị nchị-ukwu pope Ijipt, nke bụ dragọn ahụ, nke bụ ndị eze iri ahụ, Mba Ndị Dị n’Otu, ndị kwekọrịtara inye anụ ọhịa ahụ alaeze nke asaa ha ruo obere oge.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Ma mpi iri ahu nke ị hụrụ n’ahụ anụ ọhịa ahụ, ndị a ga-akpọ nwanyị akwụna ahụ asị, mee ka ọ bụrụ ihe tọgbọrọ n’efu na gba ọtọ, ha ga-erikwa anụ ahụ ya, werekwa ọkụ sure ya. N’ihi na Chineke etinyewo n’obi ha imezu uche Ya, na ịdị n’otu, na inye anụ ọhịa ahụ alaeze ha, ruo mgbe okwu Chineke ga-emezu. Mkpughe 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

A na-anọchikwa ụgwọ amụma a anya na Daniel isi nke iri na otu amaokwu nke iri anọ na abụọ.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Ọ ga-agbatịkwa aka ya n’elu mba dị iche iche; ala Ijipt agaghị agbanahụkwa. Daniel 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Ọkwa popu na-emeri ike dragọn n’oge mmiri ozuzo ikpeazụ, n’ihi na a na-emezu ịkwụ ụgwọ a “n’ime” “ụbọchị” mgbe Chineke “na-eme ka mpi nke ụlọ Izrel pulite.” Ọ bụ mmiri ozuzo ahụ na-eme ka Izrel nke Chineke pulite, ma ụbọchị ahụ malitere na Septemba 11, 2001, nke bụ ụbọchị ikuku ọwụwa anyanwụ.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

> Ndị ga-esi n’aka Jekọb bịa ga-agbanye mgbọrọgwụ: Izrel ga-achapụta ma puo, meekwa ka mkpụrụ jupụta n’ihu ụwa. Ò tigburu ya, dịka O tigburu ndị tigburu ya? Ma ọ bụ e gburu ya dịka ogbugbu nke ndị ya onwe ya gburu? N’ókè, mgbe ọ na-epulite, Ị ga-eso ya rụrịta ụka: Ọ na-egbochi ifufe ya dị ike n’ụbọchị ifufe ọwụwa anyanwụ. Site na nke a, ya mere, a ga-eme ka ajọ omume Jekọb dị ọcha; nke a kwa bụ mkpụrụ niile nke iwepụ mmehie ya; mgbe ọ na-eme ka nkume niile nke ebe-ichu-àjà dị ka nkume nzu ndị a kụrisịrị akụrisị, ogige arụsị na oyiyi arụsị agaghị eguzo. Aịzaya 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

A na-enye Ijipt n’aka anụ ọhịa papal ahụ mgbe a na-awụsa mmiri ozuzo ikpeazụ ahụ. Mmiri ozuzo ikpeazụ ahụ malitere ịfesa ntakịrị mgbe ifufe ọwụwa anyanwụ ahụ, nke na-anọchi anya Alakụba nke ahụhụ nke atọ, ka “e jidere,” ma ọ bụ gbochie ya, na Septemba 11, 2001. Mgbe ahụ ka a malitere ịtụ mmiri ozuzo ahụ (ịfesa ya) n’elu Izrel ka ha malitere ito ome. N’oge iwu Sọnde, mgbe ahụhụ nke atọ ga-abịa ọzọ, a na-awụsa mmiri ozuzo ikpeazụ ahụ n’enweghị tụọ. N’etiti Septemba 11, 2001 na iwu Sọnde nke na-abịa n’oge na-adịghị anya, a na-asachapụ “ajọ omume nke Jekọb,” ma okwu Hibru a sụgharịrị “asachapụ” pụtara “mee ka e kpuchie mmehie ya.” N’oge iwu Sọnde, a na-enye anụ ọhịa papal ahụ Ijipt (dragọn ahụ), dịka ndị eze iri ahụ na-akwa iko na papacy site n’ịkpụpụta onyinyo zuru ụwa ọnụ nke anụ ọhịa ahụ.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Tupu iwu Sọnde, n’oge akara nke otu narị puku na iri anọ na anọ ahụ, mpi Republican nke dapụụrụ n’okwukwe na mpi Protestant nke dapụụrụ n’okwukwe na-akpụ ihe oyiyi nye anụ ọhịa ahụ, ma n’usoro amụma ahụ, òtù Republican na-emeri òtù Democratic, n’ihi na òtù Democratic bụ ike dragọn, òtù Republican kwa bụ ike ahụ nke na-akpụ ihe oyiyi nke papacy.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

N’ime akụkọ amụma nke anụ ọhịa nke ụwa, a na-amata njedebe nke òtù Democratic na njedebe nke òtù Republican. Òtù abụọ ahụ mejupụtara mpi nke Republicanism, ma ha na-egosipụta ọgụ dị n’ime nke na-agafe n’ime akụkọ nile nke anụ ọhịa nke ụwa. Mpi ahụ (Republican) nwere n’ime ya obere oyiyi nke mpi abụọ nke anụ ọhịa nke ụwa.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

N’ime àmà nke alaeze ndị Midia na ndị Peshịa, ọ bụ mpi ikpeazụ ahụ biliri karịa elu; otu Democratic malitere mbụ n’akụkọ ihe mere eme nke America, ma n’ikpeazụ otu Republican ebilite karịa elu ma merie ndị Democratic. N’akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ, nke malitere na Septemba 11, 2001, ndị Democratic ndị globalist, ndị dragon kpaliri, si n’olulu enweghị ngwụcha nke Mkpughe isi nke iri na otu bilie ma gbuo ndị Republican site n’izu ohi ntuli aka nke 2020. Agha ha megide Trump (na ndị Republican) malitere mgbe o kwupụtara ọlụsọ ya n’afọ 2015, ma o sochiri ya na-esiwanye ike naanị site n’oge ahụ gaa n’ihu.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Mgbe ndị Democrat zuru ntuli aka ahụ n’afọ 2020, ha wee guzobe Ọnwụnwa Pelosi ndị ahụ; ma mgbe Trump kwupụtara mkpọsa ya nke atọ n’afọ 2022, egwu bịakwasịrị ndị Democrat, iwe ha wee bawanyekwa, ha wee jiri oke ọnụma bilie megide Trump na ndị na-akwado ya, n’ihi na ha maara na oge ha dị mkpụmkpụ. Ha mere emume ọnwụ ya, ma mgbe o biliri ọtọ, oke egwu dakwasịrị ha.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

> Ma mgbe ha ga-emecha ịgba àmà ha, anụ-ọhịa ahụ nke si n’olulu enweghị nsọtụ arịgoro ga-alụso ha ọgụ, ọ ga-emeri ha, ma gbuo ha. Ozu ha ga-edina n’okporo ámá nke nnukwu obodo ahụ, nke a na-akpọ n’ụzọ ime mmụọ Sọdọm na Ijipt, ebe akpọgiderekwa Onyenwe anyị n’obe. Ndị sitere n’ime ndị mmadụ, na agbụrụ, na asụsụ, na mba dị iche iche ga-ahụ ozu ha ụbọchị atọ na ọkara, ha agaghị ekwe ka e lie ozu ha n’ili. Ndị bi n’elu ụwa ga-aṅụrị ọṅụ n’ihi ha, mekwaa ememme, zipụkwa ibe ha onyinye; n’ihi na ndị amụma abụọ a mere ka ndị bi n’elu ụwa nwee ahụhụ. Ma mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke banyere n’ime ha, ha wee guzoro n’ụkwụ ha; nnukwu egwu dakwasịrị ndị hụrụ ha. Mkpughe 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Oge nke na-akọwa njedebe nke otu Democratic bụ site n’ịbanye Biden n’ọrụ n’afọ 2021 ruo n’ịbanye Trump n’ọrụ n’afọ 2025. Oge ahụ malitere site n’Ikpe Pelosi, nke bụ nanị ihe megidere iwu isi nke ọchịchị ma bụrụkwa nke ndọrọ ndọrọ ọchịchị kpamkpam n’ụdị ya. Akụkọ ihe mere eme ahụ, nke na-anọchi anya ọnwụ nke onye isi ala nke isii site n’oge ọgwụgwụ na 1989 ruo n’aka onye isi ala nke asatọ nke sitere n’etiti asaa ahụ, malitere site n’ikpe ndọrọ ndọrọ ọchịchị (Ikpe Pelosi), ma ọ na-ejedebe na ọnwụ nke otu Democratic, na usoro nke abụọ nke Ikpe Pelosi, dịka a na-atụgharị ndị e lekwasịrị anya n’ọchịchị ndọrọ ndọrọ ọchịchị.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Ihe atụ nke akụkọ ihe mere eme ahụ dị n’isi nke iri na otu nke Mkpughe, nke hụrụ mmezu mbụ ya n’Ogbaghara French. Ogbaghara French bụ ihe atụ akụkọ ihe mere eme a ma ama nke ụdị ọgụ ndọrọ ndọrọ ọchịchị nke guillotine, nke na-egosi otu ọchịchị na-achị egbu ọchịchị ọzọ, ma emesịa a kwatuo ma kpagbuo kwa ike ọchịchị ahụ n’onwe ya.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Oge ahụ site n’inabata Biden n’ọrụ na Ikpe Pelosi, ruo n’inabata Trump nke ugboro abụọ n’ọrụ na mgbagha nke Ikpe Pelosi, na-akọwa njedebe nke òtù Democratic, ma na-akọwakwa mgbe Trump na-emegharị mmejuputa iwu nke otu nchịkọta iwu isi-ndú e ji Iwu Alien na Sedition Acts mee ihe nnọchianya. Mmejuputa iwu isi-ndú ndị ahụ ga-ebido Ikpe Pelosi nke abụọ ma kọwaa mmalite nke oge ahụ a na-amalite n’eziokwu oyiyi anụ ọhịa ahụ n’ike. Oge ahụ na-agwụ n’itinye iwu Sunday law n’ọrụ, ya mere oge ahụ na-amalite site n’iwu isi-ndú ndị kwekọrọ na Alien na Sedition Acts, ma na-agwụ na Sunday law. Ọ bụ n’ebe ahụ ka òtù Republican na-agwụ.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Oge abụọ ahụ nke na-anọchite njedebe nke òtù Democratic, ma e mesịa nke òtù Republican, jikọtara onwe ha n’amụma, a na-anọchikwa ha anya site n’oge afọ iri abụọ na abụọ site na 1776 ruo 1798. Oge ahụ nwere akara ụzọ atọ; Nkwupụta Nnwere Onwe na 1776, afọ iri na atọ ka e mesịrị Iwu Ntọala, nke Iwu Ndị Ọbịa na Iwu Megide Nkwutọ nke 1798 sochiri. Akara ụzọ atọ ahụ na-achọta mmezu ha n’ahịrị òtù Democratic na Republican, ọ bụ ezie na itinye n’ọrụ akara ụzọ nke abụọ na nke atọ dị n’ebe dị iche n’ahịrị nke ọ bụla.

We will explain these waymarks and their fulfillments in the next article.

Anyị ga-akọwa ihe àmà ụzọ ndị a na mmezu ha n’isiokwu na-esonụ.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> “Ọ bụ nanị òtù abụọ ka dị; Setan na-arụ ọrụ site n’ike ya gbagọrọ agbagọ, nke na-eduhie mmadụ, ma site n’aghọghọ siri ike ọ na-ejide ndị niile na-adịghị anọgide n’eziokwu, ndị tụgharịrị ntị ha pụọ n’eziokwu, ma tụgharịa gaa n’akụkọ ifo. Setan n’onwe ya anọgideghị n’eziokwu; ọ bụ ihe omimi nke ajọ omume. Site n’aghụghọ ya, ọ na-enye njehie ya ndị na-ebibi mkpụrụ obi ọdịdị nke eziokwu. N’ime nke a ka ike ha dị iji duhie. Ọ bụ n’ihi na ha bụ ihe adịgboroja nke eziokwu ka Ime Mmụọ, Theosophy, na aghụghọ ndị yiri ha ji enweta ike dị ukwuu n’obi mmadụ. N’ime nke a ka ọrụ ọkà n’ọrụ nke Setan dị. Ọ na-eme onwe ya ka ọ bụrụ Onye Nzọpụta nke mmadụ, onye na-emere agbụrụ mmadụ ebere, ma n’ụzọ dị otu a ọ na-adọpụ ndị ọ na-achụ nta ya ngwa ngwa karịa gaa n’ala n’iyi.

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “A dọrọ anyị aka ná ntị n’Okwu Chineke na nche na-adịghị ehi ụra bụ ụgwọ a na-akwụ maka ịdị nchebe. Naanị n’ụzọ kwụ ọtọ nke eziokwu na ezi omume ka anyị pụrụ isi gbanahụ ike nke onye-ọnwụnwa. Ma ụwa ejidela n’ọnyà. A na-etinye nkà Setan n’ọrụ n’ịchọpụta atụmatụ na ụzọ ndị a na-apụghị ịgụ ọnụ iji mezuo nzube ya. Izo onwe ya ezo aghọwo nka dị elu n’aka ya, ọ na-arụkwa ọrụ n’oyiyi nke mmụọ ozi nke ìhè. Naanị anya Chineke na-achọpụta aghụghọ ya iji merụọ ụwa site n’ụkpụrụ ụgha na ndị na-ebibi ebibi, bụ́ ndị n’ihu ha na-ebu ọdịdị nke ezi ịdị mma n’ezie. Ọ na-arụ ọrụ iji gbochie nnwere onwe okpukpe, na iweta n’ime ụwa okpukpe otu ụdị ịgba ohu. Òtù dị iche iche, ụlọọrụ, ma ọ bụrụ na ike Chineke adịghị echebe ha, ga-arụ ọrụ n’okpuru nduzi Setan iji bute mmadụ n’okpuru ọchịchị mmadụ: aghụghọ na nrube isi n’ụzọ aghụghọ ga-eyi ọdịdị nke ịnụ ọkụ n’obi maka eziokwu, nakwa maka ọganihu nke alaeze Chineke. Ihe ọbụla n’omume anyị nke na-emegheghị emeghe dịka ehihie, bụ nke ụzọ nke onye-isi nke ajọ omume. A na-eme ụzọ ya ọbụna n’etiti Seventh Day Adventists, ndị na-azọrọ na ha enwetala eziokwu nke aga n’ihu.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Ọ bụrụ na mmadụ eguzogide ịdọ aka ná ntị nke Onyenwe anyị na-ezigara ha, ha na-adị ọbụna bụrụ ndị ndu n’omume ọjọọ; ndị dị otu a na-ewere onwe ha ka ha rụọ ikike pụrụ iche nke Chineke—ha na-achọ ime ihe ahụ Chineke n’onwe ya agaghị eme n’ịchọ ijide uche mmadụ n’aka. Ha na-ebute ụzọ na atụmatụ nke onwe ha, ma site n’echiche ha na-ezighị ezi banyere Chineke, ha na-eme ka okwukwe nke ndị ọzọ n’eziokwu daa mba, ma na-ebubata ụkpụrụ ụgha ndị ga-arụ ọrụ dịka ihe na-eko achịcha iji metọọ ma mebie ụlọọrụ na ụka anyị. Ihe ọ bụla na-eme ka nghọta mmadụ banyere ezi omume, na ịha nhatanha, na ikpe na-enweghị ele mmadụ anya n’ihu dị ala, aghụghọ ma ọ bụ iwu ọ bụla nke na-etinye ndị nnọchi anya mmadụ nke Chineke n’okpuru nchịkwa nke uche mmadụ, na-emebi okwukwe ha n’ebe Chineke nọ; ọ na-ekewapụ mkpụrụ obi n’ebe Chineke nọ, n’ihi na ọ na-eduga ya pụọ n’ụzọ nke ezi ịkwụwa aka ọtọ na ezi omume.

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> “Chineke agaghị akwado aghụghọ ọ bụla nke mmadụ ga-esi n’ọ̀tụ̀tụ̀ nta ọbụla chịkwaa ma ọ bụ kpọgbuo ibe ya. Naanị olileanya nke mmadụ dara ada nwere bụ ilekwasị anya n’ebe Jizọs nọ, ma nata Ya dịka naanị Onye Nzọpụta. Ozugbo mmadụ malitere imepụta iwu ígwè maka mmadụ ndị ọzọ, ozugbo ọ malitere ịkụnye mmadụ n’akụkụ ma kụgharịa ha dịka uche nke ya si dị, ọ na-eme Chineke ihere, ma tinye mkpụrụ obi nke ya n’ihe ize ndụ, tinyekwara mkpụrụ obi nke ụmụnna ya. Mmadụ mmehie pụrụ ịchọta olileanya na ezi omume naanị n’ime Chineke; ọ dịghịkwa mmadụ ọ bụla bụ onye ezi omume karịa mgbe ọ nwere okwukwe n’ime Chineke, ma na-edobe njikọ dị ndụ ya na Ya. Ifuru nke ọhịa aghaghị inwe mgbọrọgwụ ya n’ala; ọ ghaghị inwe ikuku, igirigi, mmiri ozuzo, na anwụ. Ọ ga-ama mma naanị ka ọ na-anata uru ndị a, ha niile siterekwa n’aka Chineke. Otu a ka ọ dịkwa n’ihe banyere mmadụ. Anyị na-anata n’aka Chineke ihe ahụ nke na-eje ozi nye ndụ nke mkpụrụ obi. A dọrọ anyị aka ná ntị ka anyị ghara ịtụkwasị mmadụ obi, ma ọ bụ ime anụ ahụ ogwe aka anyị. A kọwapụtawo ọnụ n’ọgụgụ megide ndị niile na-eme nke a.” The 1888 Materials, 1432–1434.

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